Al-Baqarah

Research regarding the Disjointed Letters (Huroof-e-Muqatta'at) of the Quran At the beginning of nineteen surahs, we see the Disjointed Letters. As is apparent from their name, these letters are disconnected and separate from each other, and they do not form any word that can be understood. The Disjointed Letters of the Quran have always been counted among the mysterious words of the Quran. The exegetes have stated several interpretations for them. With the passage of time and with the modern research of scholars, new interpretations for them will come to light. The noteworthy point is that we have not seen in any history where the Arabs and the polytheists objected to the Messenger of Allah (PBUH & His Pure Progeny) or mocked and ridiculed him because of these Disjointed Letters present at the beginning of several surahs of the Quran. This matter indicates that it is as if those people were also not entirely unaware of the secrets of the existence of the Disjointed Letters. In any case, among the aforementioned interpretations, there are a few that seem more significant and reliable, and they are in harmony with the latest research in this regard. We will, Insha'Allah, gradually state a few of them at the beginning of this surah, Al-Imran, and Surah Al-A'raf. At this time, the most significant of them is being mentioned: These letters are an indication to the fact that this heavenly Book, despite its greatness and significance that has astonished all the orators of the Arabs and non-Arabs and has rendered scholars and researchers helpless, is a collection and an example of these very letters whose use is at everyone's disposal. Although the Quran is composed of these very letters, Alif, Ba, and common words, it possesses such suitable words and profound meanings that penetrate the depths of a person's heart and soul. The human soul encounters states of wonder and admiration, and by studying them, thoughts and intellects are compelled to revere and honor them. The sentence structure of the Quran is well-ordered, its words possess the loftiest foundations, and in it, sublime meanings are cast in the mold of the most beautiful words in such a way that has no parallel or precedent. The eloquence and rhetoric of the Quran are not hidden from anyone. This is not merely a claim, because the Creator of the universe, Who revealed this Book to His Messenger, has challenged all of humanity to produce its like and has told them to bring a Quran like it or even a single surah like it. He has invited all the inhabitants of the worlds (jinn and humans) to come together in step and thought to present its parallel, but all of them remained helpless and incapable. This is proof that this Quran is not a creation of human thought. Just as the Great Lord created man from this clay with this astonishing body, created various kinds of beautiful birds and animals, made different types of greenery and colorful flowers, and created other beings like them, while we, from this same clay, make bowls, pots, and things of this sort. Similarly, Allah the Exalted, from the letters Alif, Ba, and ordinary words, molds the most sublime concepts and meanings into the form of beautiful words and suitable phrases, and gives them such a style that leaves everyone spellbound. Indeed, these same letters are also at the disposal of humans, but they do not have the power to create compositions and sentence structures like those of the Quran.

It is noteworthy that the era of Jahiliyyah was a golden age in terms of literature. Those same barefoot and semi-savage desert-dwelling Bedouins, despite all their economic and social deprivations, were brimming with literary taste and an appreciation for poetry. To the extent that even today, their poems are a reminder of their golden era. Their finest and most precious poems are a treasure of Arabic literature and a valuable resource for those seeking authentic Arabic literature. This is the best evidence of the literary superiority and the poetry-nurturing taste of the Arabs of that time. In the pre-Islamic era of the Arabs, an annual fair was held, which was famous by the name of the Market of Ukaz. It was a literary gathering as well as a political and judicial conference. Major economic deals were also made in this market, and poets and orators would present their creations at this conference. The best among them would be selected, which would receive the honor of being the poem of the year. Seven or ten of these odes are famous by the name of Sab'ah or 'Asharah Mu'allaqah (the Seven or Ten Suspended Odes). Success in this magnificent literary competition was considered a great honor for the poet and his tribe. In such an era, the Quran challenged these very people to bring something like it, and they all expressed their inability and bowed their heads before it. Its further explanation will come under verse 23 of this Surah, where the challenge of the Quran and the inability of the Arab orators are mentioned.

The living proof of this interpretation of the *huruf muqatta'ah* is the hadith that is narrated from Imam Sajjad Ali ibn al-Husayn (alayhima al-salam). He says: Kadhdhaba Quraysh wal-Yahud bil-Qur'an wa qalu hadha sihrun mubin taqawwalahu fa-qala Ta'ala Allah: Alif-Lam-Mim. Dhalika al-Kitab ay ya Muhammad hadha al-kitab alladhi anzaltuhu ilayka al-huruf al-muqatta'ah allati minha Alif wa Lam wa Mim wa huwa bi-lughatikum ta'tu bi-mithlihi in kuntum sadiqeen. The Quraysh and the Jews falsely attributed to the Quran, saying it is magic, it is self-fabricated and has been attributed to God. God warned them and said, "Alif-Lam-Mim. Dhalika al-Kitab," meaning, "O Muhammad, the book We have revealed to you is composed of these same disjointed letters (Alif, Lam, Mim), etc., which are in your usage, and if you are truthful, then produce the like of it." (Reference: Tafsir al-Burhan, Volume 1, p. 54). The second testimony is the hadith that is narrated from Imam Ali ibn Musa al-Rida (alayhi al-salam). He says: Thumma qala: Inna Allah Tabaraka wa Ta'ala anzala hadha al-Qur'an bi-hadhihi al-huruf allati yatadawaluha jami' al-'Arab thumma qala: Qul la'in ijtama'at al-insu wal-jinnu 'ala an ya'tu bi-mithli hadha al-Qur'an. God Almighty revealed the Quran in these very letters which all the people of Arabia speak. Then He said: Say to them that if mankind and jinn were to gather together to produce the like of the Quran, they could not produce the like thereof. (Reference: Tawhid al-Saduq, p. 162, 1375 H edition). Another point that supports this view regarding the *huruf muqatta'ah* of the Quran is that there are 24 places in the Quran where, when the surahs begin with these letters, a discussion about the Quran and its greatness begins immediately without any interval. This itself indicates that there is a connection between the *huruf muqatta'ah* and the Quran. A few such places are: 1. Alif-Lam-Ra. Kitabun uhkimat ayatuhu thumma fussilat min ladun Hakimin Khabir. 2. Ta-Sin. Tilka ayatu al-Qur'ani wa kitabin mubin. 3. Alif-Lam-Mim. Tilka ayatu al-Kitabi al-Hakim. 4. Alif-Lam-Mim-Sad. Kitabun unzila ilayka. In these instances, and at the beginning of other surahs of the Quran, on many occasions after the mention of the *huruf muqatta'ah*, the Quran is discussed and its greatness is described. At the beginning of this surah (Baqarah) as well, after mentioning the *huruf muqatta'ah*, the greatness of the heavenly book is mentioned by stating that this is that great book in which there is no doubt of any kind. (Dhalika al-kitabu la rayba fih) This expression may be an indication that God had promised His Messenger that He would reveal to him a book for the guidance of mankind, which would be a source of guidance for all seekers of truth and in which there would be no doubt for those searching for reality. And now, He has fulfilled this promise. This statement, that there is no doubt of any kind in it, is not merely a claim. Rather, the purpose is that whatever is in this Quran itself testifies to its own truthfulness. It is like the perfumer's chest: silent, yet displaying its excellence. In other words, the signs of truth and greatness, order and coherence, depth of meanings, sweetness of words and expressions, and eloquence are so prominent in it that every kind of misgiving and doubt is dispelled. It is an instance of "what is evident needs no explanation." It is a noteworthy matter that the passage of time has not only failed to diminish its freshness and newness, but with the advancement of sciences and the unveiling of the universe's secrets, its truths are becoming ever clearer. And the more knowledge inclines towards perfection, the more its verses become evident. This is not just a claim but a reality that, God willing, we will become aware of in this very tafsir.

We know that in the Arabic language, "ذلک" is a demonstrative pronoun for what is distant. Based on this, the meaning of "ذلک الکتاب" is "that book". Whereas, the demonstrative pronoun for what is near should have been used here, and it should have been "ھذا الکتاب," because the Quran was within the people's reach. This is because sometimes the demonstrative pronoun for what is distant is used in view of the greatness of a thing or person. It is as if its status is so lofty that it possesses the highness of the heavens. Such expressions also exist in Persian. For example, in the presence of a great personality, we say: "اگر آن سرور اجازہ دھند" Meaning, "If that leader gives permission." Although here one should say "این سرور," meaning "this leader." This is solely to express greatness and high status. In several other verses, تلک has also been used, and this too is a demonstrative for what is distant, for example: تلک آیات الکتاب الحکیم . (Luqman, 1 2)

*Kitab* means *maktub*, that is, something written. There is no doubt that in this verse, *kitab* refers to the Glorious Quran. Now, the question will arise here: was the entire Quran written down at that time? In response to this question, we say that it is not necessary for the entire Quran to have been written, because just as the name "Quran" is applied to this whole book, it is also applied to its parts. Furthermore, the word *kitab* is sometimes used in a broader sense: for those contents which are worthy of being written and are written, even if they were not written at that time. In Surah Sad, verse 29, it is stated: کتاب انزلناہ الیک مبارک لیدبروا۔ Meaning: This is a blessed Book which We have revealed to you, so that people may ponder and reflect upon its verses. It is also possible that referring to it as *kitab* is an indication of the Quran being written in the Lawh al-Mahfuz (Preserved Tablet). (We will discuss the Lawh al-Mahfuz in its proper place: under verse 39, Surah Ar-Ra'd, Tafsir Namuna).

The word Hidayat (guidance) is used frequently in the Quran. It is based on two meanings: A. Takwini guidance — which is found in all the existents of the universe (by this is meant that guidance which all existents, under the system of creation, receive from the Lord of the worlds in adherence to the laws of the universe). The Glorious Quran, in this context, relates the statement of Prophet Musa (peace be upon him): قال ربنا الذی اعطی کل شئی خلقہ ثم ھدیٰ۔ (Taha, 50) Prophet Musa said: Our Lord is He Who created everything and then guided it. B. Tashri'i guidance — which is accomplished through the prophets and heavenly books, and paves the paths of progress through the education and training of humankind. There is also much evidence for this in the Quran. One of these verses is: و جعلناھم ائمة یھدون بامرنا۔ (Anbiya 73) We made them leaders so that they may guide people according to Our command.

It is an established fact that the Quran was revealed for the guidance of the entire world. But in the above verse, why has its guidance been specified for the pious? The reason for this is that until some portion of *taqwa* (piety) is present in a person, it is impossible for them to attain guidance from heavenly books and the call of the prophets (by "some portion of *taqwa*" it is meant that a person is able to recognize the truth in the light of reason and nature, and then also bows their head in submission before it). In other words, those who do not have faith can be divided into two groups. One group consists of those who are in search of the truth and possess enough *taqwa* that wherever they find the truth, they will accept it. And the second group consists of obstinate, prejudiced, and self-indulgent people who not only do not seek the truth but, wherever they see it, are bent on eliminating it. Now, it is an established fact that the Quran and other books were and are beneficial only for the first group, and the second group cannot benefit from their guidance. It is as if, besides the efficacy of the agent, the condition of receptivity in the receiver is also necessary. It makes no difference whether the guidance is creational (*takwini*) or legislative (*tashri'i*). زمین شورہ زار ہرگز سنبل بر نیارد اگر چہ ہزاران مرتبہ باران بر آن بیارد Meaning: A crop does not grow from saline land, even if it rains on it thousands of times. Rather, it is necessary for the land to be prepared so that it can benefit from the life-giving drops of rain. The soil of human existence, too, will not accept the seed of guidance as long as it is not free from stubbornness, malice, and prejudice. On this basis, the divine decree is that: the Quran is a guide and leader for the people of *taqwa*.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

In the beginning of this Surah, the Quran divides people into three different groups in terms of their connection to the Islamic constitution and program. 1. The Muttaqin (the pious) — who accept Islam completely. 2. The Kafirin — who stand in opposition to the first group, acknowledge their disbelief, and do not deny their hostile speech and conduct in opposition to Islam. 3. The Munafiqin — who have two sides and two faces. With the Muslims, they are outwardly Muslims, and when they are with the opposing group, they are against Islam. However, their real face is that of disbelief, yet they also adopt the outward aspects of Islam. There is no doubt that this group is more dangerous to Islam than the second group. We will see that for this reason, the Quran criticizes them extensively. However, this subject is not specific to Islam alone; rather, all schools of thought and religions of the world deal with these three groups, because a person is either a believer in a school of thought, or clearly its opponent, or a hypocrite who is concerned with his own interests. Furthermore, this issue is not related to any specific era but has been this way in all periods of the world. The verses under discussion are about the first group. Their characteristics are described under five headings in terms of faith and action.

First of all, the Quran says that they are people who believe in the unseen (الذین یومنون بالغیب). The unseen (*ghayb*) and the seen (*shuhud*) are opposites of each other. The world of the seen is the world of the senses, and the world of the unseen is that which is beyond the senses. This is because the original meaning of *ghayb* is a hidden and concealed thing. Since the world beyond the senses is hidden from our senses, it is called the unseen. It is stated in the Wise Quran: عالم الغیب والشھادة، ھو الرحمن الرحیم۔ He is the Knower of the unseen and the seen, He is the Most Gracious, the Most Merciful. Belief in the unseen is, in fact, the first point that separates the believers from others. This is the very point that sets the followers of the divine religions against the deniers of God, revelation, and the Day of Judgment. For this reason, belief in the unseen is mentioned as the first characteristic of the God-fearing. The believers, having broken the boundary of matter, have been taken out from these limited four walls, and due to this breadth of thought and vision, they have connected with a very large, extraordinary world. Meanwhile, their opponents insist on confining man within the four walls of matter like animals, and they call this backward move the progress and advancement of civilization. If we compare the perception and thought of these two points of view, we will reach the conclusion that those who believe in the unseen hold the belief that the world of existence is far more vast than what our senses perceive. The knowledge and power of the Creator of this world are infinite, and there is no limit to His greatness and perception. He is eternal and everlasting. He has created the universe according to a very well-thought-out plan. There is a great difference between the human soul and that of other animals. Death does not mean annihilation and perishing; rather, it is a stage and a station for man's perfection. It is a window to see a wider world. In contrast, a materialist person believes that the world of existence is limited to what we see. The universe is only that which the natural sciences have proven to us. The laws of nature are a series of deterministic laws that have appeared without any program or plan. The force that created this universe does not possess even the intellect and consciousness of a small child. Man is also a part of this nature, and after death, everything about him will end. His body will disintegrate, and its components will merge back with natural materials. There is no permanence for man. There is no particular difference between him and common animals. (Excerpt from *Quran wa Akharin Payambar*). Can human beings with these two contradictory ways of thinking be compared to one another? Can their lifestyle and methodology in society be the same? The first person (the believer) cannot turn a blind eye to truth, justice, benevolence, and helping others. But the second person (the materialist) has no justification for these matters, except for what is demanded by his material life of today or tomorrow. This is why there is true brotherhood, pure understanding, and cooperation among believers, whereas where the materialist thinker holds sway, there is colonialism, exploitation, bloodshed, plunder, and devastation. It has become clear that the reason the Quran has established belief in the unseen as the first point of *taqwa* (piety) is what has been explained. Does belief in the unseen mean believing only in the pure essence of the Lord, or does the unseen here have a broad meaning, i.e., does its concept include revelation, the Day of Judgment, angels, and everything beyond the world of the senses? There is a difference of opinion among the commentators in this regard, but as we have just said, belief in the world beyond the senses is the point of difference and separation between believers and disbelievers. This clarifies that the unseen here has a broad meaning. Furthermore, the expression of the verse is also absolute, and there is no restriction of any kind in it that would limit it to a specific meaning. Now, if we see in some narrations from the Ahl al-Bayt (peace be upon them) that in this verse, the unseen is taken to mean the hidden Imam, Hazrat Mahdi (peace of Allah be upon him) (Nur al-Thaqalayn, Vol. 1, p. 31), this does not contradict our previous discussion. According to our belief, Imam Mahdi (peace be upon him) is alive and well and is hidden from sight. The narrations related to the interpretation of verses, of which you will see many examples, are mostly stated for specific instances (*masadiq*), but this does not mean that they are limited to these instances. Rather, the aforementioned narrations, in reality, express the vastness of belief in the unseen and its inclusion of the hidden Imam. It can even be said that belief in the unseen may also find new instances (*masadiq*) with the passage of time.

The second characteristic of the pious is that they establish prayer (wa yuqīmūnaṣ-ṣalāh). Prayer is a symbol of connection with God. For the believers who have attained access to the world beyond nature, prayer is the means of maintaining their permanent and everlasting connection with the great source of creation. They only bow their heads in submission before God. They only bow before the Creator of the world of existence. Therefore, how can showing humility before idols or bowing before tyrants and oppressors have a place in their lives? Such a person feels that they have surpassed all creatures and have attained the station where they can converse with God. This feeling is the best factor for their spiritual development. For a person who stands before God at least five times daily and speaks intimately with Him, their thought, their action, and their speech all become divine; how is it possible that they would take a step against His will? (But the condition for this is that their intimate conversation in the court of the Truth be with heart and soul, and that they turn towards His court with complete concentration). (The importance of prayer and its countless formative effects have been discussed in this same tafseer under verse 114 of Surah Hud).

The believers are those who, in addition to having a perpetual connection with the Lord, also maintain a constant connection with God's creation. That is why the Quran states their third characteristic: that they spend from the blessings We have bestowed upon them as provision (و مما رزقناھم ینفقون). It is noteworthy that the Quran does not say "من اموالھم ینفقون" (they spend from their wealth) but rather says مما رزقناھم — from what We have provided them — thus generalizing the matter of infaq and spending. It is as if all of God's material and spiritual favors are included in this. On this basis, the pious are those who spend not only their wealth but also their knowledge, intellect, wisdom, physical strengths, social status and position—in short, every kind of capital they possess—on the needy, without the desire for any return from them. Another point is that infaq and spending is a general law of the world of creation. This law is particularly visible in living beings. For example, the human heart does not work only for itself; rather, it spends what it has on all the cells of the body. The brain, the liver, and every part of the factory of the human body constantly spend the output of their work. In principle, for those who live together, their life has no meaning without infaq. (For a discussion on infaq, its importance, and its effects, please see volume 2 of this tafsir, pages 181 to 208, on verses 261 to 274). Connection with other human beings is, in fact, a result of the connection and relationship with God. A person who has a relationship with God and who, in accordance with و مما رزقناھم, considers provision to be a gift from God—does not consider it his own creation but understands it to be a gift from God Almighty and understands that everything is with him as a trust for a few days. He will not feel pain but rather comfort from infaq and giving, because he has given God's gift to God's servants. However, he himself has obtained its material and spiritual results and blessings. This way of thinking purifies the human soul from miserliness and envy and transforms the world of conflict into a world of cooperation. A world in which every person, considering himself indebted, entrusts the blessings he possesses to the needy. He radiates light like the sun and does not seek any return. It is a matter for consideration that Imam Sadiq (علیہ السلام) said in the tafsir of مما رزقناھم: ان معناہ و مما علمناھم یبثون۔ Meaning: The knowledge and commandments that We have taught them, they disseminate and propagate, and they teach them to those who are in need of them. (Reference: Nur al-Thaqalayn and Majma' al-Bayan under the aforementioned verse.) It is clear that this does not mean that infaq and spending are specific to knowledge. Rather, since in the matter of infaq, attention was focused on financial spending, the Imam mentioned spiritual infaq to illuminate the vastness of this concept. Incidentally, it also becomes completely clear here that by infaq and spending in the verse under discussion, the meaning is not just obligatory zakat or both obligatory and recommended charity, but its concept is much broader, encompassing every kind of help without return.

Another characteristic of the pious is that they believe in all the prophets and divine programs. The Quran says they are those who believe in what has been revealed to you (PBUH & His Pure Progeny) and what was revealed before you. والذین یومنون بما انزل الیک و ما انزل من قبلک۔ In this regard, the Quran not only sees no difference in the call of the prophets from the perspective of principles and foundations, but rather considers them teachers and nurturers, each of whom takes a step forward for the perfection of humans in the great school of humanity. The prophets not only do not consider the heavenly religions a source of sectarianism and discord, but rather consider them a means for connection and relationship among people. Those who hold this thought and perspective purify their souls from prejudice. They believe in whatever the messengers of God bring for human guidance and perfection, and they consider all the guides and leaders on the path of Tawhid to be worthy of respect. However, belief in the laws of past prophets does not prevent them from conforming their thought and action to the law of the final prophet, because the law of perfection brought by the final prophet is the final link in the chain of religions. If they do not do so, it would mean that they have taken a step back instead of forward in the stage of completion.

This is the final attribute enumerated in the series of qualities ascribed to the God-fearing (*muttaqīn*). It is declared that they hold firm and certain belief in the Hereafter *(wa bil-ākhirati hum yūqinūn).* They are convinced that the human being was not created in vain, without purpose or meaning. His creation is oriented toward advancement, and his journey does not terminate with death — for were the matter to conclude at this point, the tumult and exertion of a few days of earthly life would indeed be utterly futile and purposeless. The God-fearing acknowledge that the absolute and unconditional justice of the Lord awaits all, and that the deeds performed in this world shall not pass without reckoning and recompense. When such a person is engaged in the fulfilment of his responsibilities, belief in the Day of Resurrection instils within him a state of tranquillity, and the burden of duty ceases to be a source of distress. Rather, he embraces his obligations, stands immovable as a mountain in the face of adversity, refuses to bow before injustice, and rests assured that the smallest act of good or evil shall receive its due recompense — that after death, he shall be transferred to a far more expansive realm, and shall be encompassed by the boundless mercy and grace of the Lord. Faith in the Hereafter signifies the transcendence of the boundaries of the material world and the entrance into a higher realm — a realm for which this world serves as a field of cultivation, and this life as a preparatory ground oriented toward that existence. Worldly life is not the ultimate end and goal; rather, it constitutes a preamble to true life. Life in this world, in relation to the life of the next, resembles the life of a foetus in the womb of its mother. The purpose of human creation has never been this transient life; it is rather a period of development and perfection in preparation for the life to come. Just as an infant cannot flourish in the subsequent life unless it is born sound and free from defect, so too is the well-being of the soul in the Hereafter contingent upon the quality of its formation in this world. Belief in the Day of Resurrection exerts a profound influence upon human life. It bestows upon a person valour and courage — for upon its foundation, the believer attains the highest pinnacles of honour in this world through *shahādah* (martyrdom) in the sacred path of God, which for a person of faith is the most beloved of all things, since it is in truth the commencement of an eternal and everlasting life. Belief in the Resurrection restrains the human being from sin. In other words, human transgression bears an inverse relationship to the strength of one's faith in God and the Hereafter: the more robust the faith, the fewer the sins. In verse 26 of Sūrat Ṣād, the divine address to the Prophet Dāwūd is recorded: *"Wa lā tattabiʿ al-hawā fa yuḍillaka ʿan sabīli Allāh, inna alladhīna yaḍillūna ʿan sabīli Allāhi lahum ʿadhābun shadīdun bimā nasū yawma al-ḥisāb."* Do not follow the desires of the self, for they shall lead you astray from the path of God. Those who go astray from the path of God shall face a grievous punishment, for they have forgotten the Day of Reckoning. It is as though the forgetting of the Day of Recompense is the precursor to every manner of rebellion, oppression, and transgression — and it is precisely these that constitute the source of severe chastisement. The final of the verses under examination conveys the ultimate consequence and outcome for those whose attributes have been set forth in the preceding five verses. The Quran declares that these are the people who stand upon guidance from their Lord *(ulāʾika ʿalā hudan min rabbihim)*, and they are the ones who are truly successful *(wa ulāʾika hum al-mufliḥūn).* In reality, the guarantee of their guidance and success issues from God Himself — a truth to which the expression *"min rabbihim"* explicitly alludes. It is worthy of reflection that the Quran employs the expression *"ʿalā hudan min rabbihim"* — as though divine guidance were a noble mount upon which they are seated, and by virtue of which they journey toward success and felicity. This is because, as is well-established, the preposition *ʿalā* is characteristically employed to connote mastery, elevation, and dominion. The use of *hudā* in the indefinite form (*nakirah*) simultaneously gestures toward the magnificence of the guidance that has been bestowed upon them from God — signifying that they have been privileged with a guidance of immense and extraordinary stature. The expression *hum al-mufliḥūn*, considered in light of the principles of Arabic rhetoric and semantics, constitutes a proof of exclusivity (*dalīl al-ḥaṣr*) — that is, the path to success belongs solely to these individuals, for it is by virtue of their adoption of five specific attributes that they have been honoured with divine guidance. [The author of *Tafsīr al-Manār* of Egypt holds that *ulāʾika* refers to two distinct groups: the first characterised by faith in the unseen, the establishment of prayer, and expenditure in the way of God; and the second by faith in divine revelation and the Hereafter. However, this interpretation appears highly strained, as these five attributes pertain to a single group, are organically interconnected, and it is not sound to bifurcate them into two separate categories.]

In the preceding verses, the present tense verb (فعل مضارع) has been used in all instances, which generally indicates continuity and persistence. يُؤْمِنُونَ بِالْغَيْبِ, يُقِيمُونَ الصَّلَاةَ, يُنفِقُونَ, and وَبِالْآخِرَةِ هُمْ يُوقِنُونَ, this indicates that the God-fearing and true believers are those who possess steadfastness and continuity in their program. The ups and downs of life do not affect their spirit and thought, nor do they cause any disruption in their character-building programs. From the very beginning, they possess a spirit of truth-seeking, which causes them to follow the call of the Quran, and then the call of the Quran creates these five qualities in them.

The root of *taqwa* is "wiqayah," which means guardianship or self-restraint. (Raghib has written in "Mufradat" that the meaning of "wiqayah" is to protect things from matters that may harm or hurt them, and the meaning of *taqwa* is "to keep the soul in a protective veil, saving it from dangers." The meaning of *taqwa* is sometimes also taken as fear, although fear is a cause of *taqwa*. In the terminology of the Shari'ah, *taqwa* means to protect oneself from sins, and the perfection of *taqwa* is to abstain even from doubtful things.) In other words, *taqwa* is the name for an internal power of discipline that protects a person against rebellion and lust. In reality, this power acts as a strong handle that keeps the machinery of human existence safe in places where it could overturn and prevents it from dangerous speeds. This is why the Commander of the Faithful, Ali (peace be upon him), describes *taqwa* as a strong fortress against the dangers of sin. He says: *I'lamu 'ibadallah an al-taqwa daru hisnin 'aziz*. O servants of Allah! Know that *taqwa* is a strong fortress that cannot be conquered (Reference: Nahj al-Balagha, Sermon 157). In Islamic hadiths and the words of Islamic scholars, many analogies have been stated for the state of *taqwa*. The Commander of the Faithful, Hadrat Ali (peace be upon him), says: *Ala wa inna al-taqwa mataya dhululun humila 'alayha ahluha wa u'tu azimmataha fa-awradathum al-jannah*. *Taqwa* is like a docile steed upon which its master is mounted, its reins are also in his hand, and it takes him into Paradise. (Reference: Nahj al-Balagha, Sermon 16). Some have compared *taqwa* to the state of a person who is passing through a thorny land and is trying to keep his garment gathered and also to step carefully so that no thorn gets entangled in his garment, nor does any thorn pierce his foot. Abdullah [ibn al-]Mu'tazz has described this state in his verses as follows: 1. *Khalli al-dhunuba saghiraha wa kabiraha fa-huwa al-tuqa* 2. *Wa-s'na' kamashin fawqa ardi al-shawk yahdharu ma yara* 3. *La tahqiranna saghiratan inna al-jibala min al-hasa* 1. Leave all sins, small and great, for this is the reality of *taqwa*. 2. Be like that person who steps with extreme caution on thorny ground. 3. Do not consider small sins to be small, for mountains are made of pebbles. (Reference: Tafsir Abu al-Futuh al-Razi, Volume 1, p. 62) Incidentally, this analogy also clarifies that *taqwa* is not that a person becomes a recluse and abandons interaction with people, but rather that he protects himself while living in society, even if it is a corrupt society. In Islam, this very *taqwa* is the standard of virtue and honor for any personality, and the living motto of Islam is: *Inna akramakum 'indallahi atqakum*. (Hujurat, 13) Meaning: Indeed, the most noble of you in the sight of Allah is the most righteous of you. Hadrat Ali (peace be upon him) says: *Inna taqwallahi miftahu sadadin wa dhakhiratu ma'adin wa 'itqun min kulli malakatin wa najatun min kulli halakatin*. *Taqwa* and the fear of God is the key to every closed door, a provision for the Hereafter, the cause of freedom from the bondage of Satan, and the means of salvation from every destruction (Reference: Nahj al-Balagha, Sermon 230). Incidentally, it should be noted that *taqwa* has several branches and divisions, for example, financial *taqwa*, economic *taqwa*, sexual *taqwa*, social *taqwa*, and political *taqwa*, etc.

See ayat 7 for tafseer.

This group is the complete opposite of those pious people whose attributes were described in full detail in the previous two verses. The first of these two verses states that for those who are disbelievers (and persist in their disbelief and faithlessness), it makes no difference whether you warn them of divine punishment or not, because they will not believe (ان الذین کفروا سواء علیھم ءانذرتھم ام لم تنذرھم لا یوٴمنون). The first group was fully prepared with their senses and perception to recognize the truth and then to accept and follow it. But the individuals of this group are so rigid in their misguidance that no matter how clearly the truth is presented to them, they are not prepared to accept it. The Quran, which is a guide and leader for the God-fearing (muttaqeen), is completely ineffective for them. Whether you say something or not, warn them or not, give them glad tidings or not, nothing has any effect on them. These are the people who are not spiritually prepared to follow the truth and submit to it. The second verse presents the reason for this prejudice and obstinacy, which is that they are so immersed in disbelief and hostility that they have lost the sense of recognition: "Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil" (خَتَمَ اللهُ عَلَی قُلُوبِہِمْ وَعَلَی سَمْعِہِمْ وَعَلَی آبْصَارِہِمْ غِشَاوَةٌ). On this basis, their end is that for them is a great punishment (وَلَہُمْ عَذَابٌ عَظِیمٌ). In this respect, the pious eye with which they used to see the signs of God, the pious ear with which they used to hear the words of truth, and the pious heart with which they used to perceive realities, are useless for the disbelievers. They possess intellect, eyes, and ears, but the faculty of understanding, seeing, and hearing is no longer in them because their evil deeds, their hostility, and their stubbornness have become a veil before their power of recognition. It is an established fact that as long as a person does not reach this stage, no matter how misguided they may be, they are capable of being guided. But when, due to evil deeds, they lose the very sense of discernment, then there is no path of salvation for them, because they do not have the power of recognition. Therefore, a great punishment certainly awaits them.

1. The snatching away of the power of discernment is not proof of compulsion: The first question that arises here is that according to the previous verse, if God has sealed their hearts and their hearing and has placed a covering over their eyes, then they are compelled to remain in disbelief. Is this not compulsion (jabr)? There are other such verses like this one in the Quran. Under these circumstances, what is the meaning of punishing them? The Quran itself has answered this question, which is that the insistence and stubbornness of these people against the truth, their continuous and perpetual oppression and disbelief, becomes the cause for a veil to be cast over their faculty of recognition. In Surah An-Nisa, verse 155, it is stated: bal taba‘allahu ‘alayha bikufrihim. The Almighty Lord has sealed their hearts because of their disbelief. In Surah Mu'min, verse 35, it is stated: kadhalika yatba‘ullahu ‘ala kulli qalbi mutakabbirin jabbar. Thus does God seal every arrogant, tyrannical heart. Similarly, in Surah Al-Jathiyah, verse 23, it is stated: afara’ayta man ittakhadha ilahahu hawahu wa adallahu Allahu ‘ala ‘ilmin wa khatama ‘ala sam‘ihi wa qalbihi wa ja‘ala ‘ala basarihi ghishawah. Have you seen the person who has made his vain desires his god, and so he has gone astray, and God has sealed his hearing and heart and has placed a veil over his eye. You can see that the deprivation of a person's faculty of discernment and the rendering useless of the instruments of distinction and gnosis have been considered in these verses as the effect of a few causes. Disbelief, arrogance, oppression, following rebellious whims and desires, prejudice, and insistence against the truth—in reality, this state is a reaction to and a repercussion of a person's own deeds, and nothing else. Fundamentally, it is a natural matter that if a person continuously performs a wrong action, he gradually becomes accustomed to it. First, it is a state, then it becomes a habit. It is as if it becomes a part of the human soul, and sometimes the matter reaches a point where it is not possible for the person to turn back. However, he had knowingly chosen this path, therefore he himself is responsible for the consequences and the outcome. And there is no element of compulsion in this, just like a person who gouges out his own eyes and destroys his ears so that he can neither see nor hear. Now, if you see that these acts [of sealing] are attributed to God, the reason is that God has placed such a property in these types of [human] deeds (this point is especially worthy of consideration). The laws of creation fully reflect this same concept. The person who makes true and sincere piety (taqwa) and purity his practice, the Almighty Lord strengthens his faculty of discernment and grants him special perception, insight, and enlightenment. As it is in Surah Al-Anfal, verse 29: ya ayyuhalladhina amanu in tattaqullaha yaj‘al lakum furqana. O you who believe! If you make piety (taqwa) your practice, the Almighty Lord will grant you a 'furqan' (i.e., a means of perceiving truth and falsehood). We have also tested this reality in our daily lives. There are some individuals who start doing wrong deeds and, in the beginning, even admit to themselves that they are committing a 100 percent wrong and evil act, and for this reason, they are distressed by it. But gradually they become accustomed to it, then that distress leaves them, and step by step, the matter reaches a point where not only do they feel no discomfort from that act, but they are happy with it. They even begin to consider it a human or religious responsibility. Hajjaj ibn Yusuf, who was the most brutal and tyrannical man in the world—it is written in the accounts of his life that in justification of his horrific oppressions and brutalities, he used to say: "These people are sinners, therefore a person like me should be set over them to oppress them, because they deserve it." It was as if for all the killing, bloodshed, and oppression he committed, he considered himself commissioned by God. It is said that a soldier of Genghis Khan gave a speech in a border city of Iran and said: "Do you not believe that God sends down punishment upon sinners? We are that divine punishment, therefore do not try to resist in any way."

2. If such people are not receptive to guidance, then why the need for prophets? This is the second question that arises in the context of the verses under consideration. If we pay attention to one point, the answer becomes clear. It is that divine punishment and torment are always linked to a person's deeds and character. A person cannot be punished merely on the basis that he is an inwardly evil person; rather, it is necessary that he first be given the call to the truth. If he does not follow and manifests his inner wickedness through his deeds and character, only then does he become deserving of punishment and torment. Otherwise, it would be an instance of retribution before the crime. This is the very thing we call the completion of the proof (itmam al-hujjah). In summary, recompense and the reward for an action must certainly come after the performance of the action; mere intention or spiritual and intellectual readiness is not sufficient for it. Furthermore, the prophets did not come only for the guidance of such people. Such people are in the minority; the majority consists of those misguided people who are receptive to guidance under correct teaching and training.

3. Sealing of the Hearts: In the verses under discussion and many other verses of the Holy Quran, the loss of the sense of discernment and true perception in certain individuals is expressed with the word "khatm," and sometimes it is termed "tabʿ" or "rayn." This meaning is derived from the custom among people where, when they placed things in bags or special containers, or an important letter in an envelope, they would tie it and make a knot, and then place a seal over the knot so that no one would open it or touch it. This practice continues today. Property registries are tied with a special kind of string for this reason. Lac (a special type of metal) is poured over it and a seal is placed on top so that if any addition or subtraction is made to its pages, it becomes known. Many proofs are found in history that heads of state would place their seal on bags of dirhams and dinars and send them to specific individuals. This was done so that no tampering could occur and it would reach that specific person untouched, because tampering with it was not possible without breaking the seal. Even today, the method of sealing mailbags is prevalent. In the Arabic language, the word "khatm" is used to convey this meaning. However, this expression is only for those individuals who are faithless and stubborn, who, due to the abundance of sin, do not accept the influence of the factors of guidance, and in whose hearts, malice and enmity against the people of truth are so entrenched that it is as if a seal has been placed upon them like that bag, and now no alteration can be made in them. "Tabʿ" also appears in the lexicon with this same meaning, and "tābiʿ" and "khātim" both have the same meaning, i.e., the thing with which a seal is impressed. As for "rayn," meaning rust, dust, or a hard type of dirt that clings to valuable things, this expression has also come in the Quran for those individuals who, due to the abundance of sin, have reached a state where their hearts are no longer capable of the penetration of truth. کلا بل ران علی قلوبھم ما کانوا یکسبون۔ (Mutaffifin, 14) This is by no means the case; rather, due to being habitual criminals and continuously performing evil deeds, their hearts have become rusted. Here, it is important that a person always remain mindful that if, God forbid, a sin is committed by him, he should very quickly wash it away with the water of repentance and good deeds. Lest it take the form of rust on the heart and place a seal upon it. There is a narration from Imam Baqir (peace be upon him): ما من عبد مومن الا وفی قلبہ نکتة بضاء فاذا اذنب ذنبا خرج فی تلک النکتة سودا فان تاب ذھب ذلک السواد فان تماری فی الذنوب زادذلک السواد حتی یغطی البیاض فاذا غطی البیاض لم یرجع صاحبہ الی خیر ابدا و ھو قول اللہ عزوجل : کلا بل ران علی قلوبھم ما کانوا یکسبون۔ There is no believing servant except that in his heart there is a vast, white, and shining spot. When a sin is committed by him, a black spot appears within that white spot. Now, if he repents, that blackness is removed, and if he persists in sin, the blackness continues to spread until it covers all the whiteness. And when the whiteness is completely gone, then the owner of such a heart can never return towards goodness and blessing, and this is the meaning of the divine statement when He says: کلا بل ران علی قلوبھم ما کانوا یکسبون۔(Reference: Usul al-Kafi, vol. 2, Bab al-Dhunub, hadith 20, p. 209).

2. What is meant by "qalb" in the Quran: Why is the perception of realities attributed to the heart in the Glorious Quran, when it is clear that the heart is not the center of perceptions? It is merely an instrument for the circulation of blood in the body. The answer to this is that the word "qalb" is used for several meanings in the Quran, some of which are as follows: i. Perception and intellect — as in Surah Qaf, Ayah 37: ان فی ذلک لذکری لمن کان لہ قلب۔ In these matters, there is a reminder for those who possess the faculty of intellect and perception. ii. Soul and life — as in Surah Al-Ahzab, Ayah 10: و اذ زاغت الابصار و بلغت القلوب الحناجر۔ When the eyes sank and, due to terror, the soul and life reached the lips. iii. The center of emotions and kindness — in Surah Al-Anfal, Ayah 12: سالقی فی قلوب الذین کفروا الرعب۔ Very soon, We will cast terror into the hearts of the disbelievers. In another place, in Surah Aal-e-Imran, Ayah 159, it is said: فبما رحمة من اللہ لنت لھم، و لو کنت فظا غلیظ القلب لا نفضوا من حولک۔ It is by the mercy of Allah that you are gentle with them, and had you been harsh and hard-hearted, they would have dispersed from around you. The explanation for this is that there are two powerful centers in the human being, which are: i. The center of perception — which is the brain and the factory of nerves. This is why when we are faced with an intellectual task, we feel it and hold our brain responsible for its analysis and breakdown. Although, in reality, the brain and the nervous system serve as a means and instrument for the soul. ii. The center of emotions — by which is meant that same pinecone-shaped heart which is in the left part of the chest, and matters of emotion (kindness and mercy) first and foremost affect this center, and the first spark begins from the heart. We intuitively feel the burden of any calamity on this very heart. Similarly, when we encounter a joyous and delightful matter, we feel happiness and elation in this same center (this point is worthy of consideration). It is true that the real center of all perceptions and emotions is the human's living soul, but their manifestation and physical reaction vary. The reaction of perception and understanding first appears in the factory of the brain, but the reaction to matters of emotion, such as love, enmity, fear, tranquility, happiness, and sorrow, appears in the human heart. As soon as these matters arise, we clearly feel their effect in our heart. In summary, if in the Quran matters of emotion are attributed to this very heart and intellectual matters to the 'qalb' in the sense of intellect or brain, then stopping is also a cause of destruction and ruin. On this basis, what is the harm in attributing intellectual and emotional movements and activities to it?

5. Why are `qalb` and `basar` in the plural form and `sam'` in the singular? In the verse under study, and like many other Quranic verses, `qalb` and `basar` have come in the plural form (`qulub` and `absar`), whereas `sam'` is mentioned everywhere in the Quran in the singular form. So, there must be a point to this difference. The fact is that the word `sam'`, in the Holy Quran, has come everywhere in the singular and never in the plural (`asma'`). However, `qalb` and `basar` have sometimes come in the plural form, as in the verse under consideration, and sometimes in the singular form, such as in Surah Al-Jathiyah, verse 22, and Surah Al-A'raf, verse 43: و ختم علی سمعہ و قلبہ و جعل علی بصرہ غشاوة۔ (Al-Jathiyah, 23) The great scholar, the late Sheikh Tusi, in his tafseer *Al-Tibyan*, writes, citing a famous linguist: It is possible that one of these two reasons is behind `sam'` appearing in the singular: 1. `sam'` is sometimes used as a collective noun, and it is known that a collective noun has the meaning of the plural. Therefore, there is no need to bring the plural form. 2. `sam'` has the capacity to have a verbal noun (masdar) meaning, and we know that a masdar denotes both little and much. Therefore, there is no need to bring the plural. Besides this, a reason can also be stated from the perspective of taste and knowledge (`dhawq wa 'ilm`), and that is that the perceptions of the heart and the observations of the eye are more numerous than the matters that come into hearing. Based on this difference, `qulub` and `absar` have come in the plural form, but `sam'` in the singular form. According to modern physics, the sound waves that are audible are relatively limited in number and are not more than a few thousand, whereas the waves of light and color that are visible are more than several million. (This point is worthy of consideration).

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

The verses under consideration contain a complete and very profound explanation regarding the hypocrites. In them, their spiritual personalities and deeds are described. Some clarification of this is presented. At a particular juncture in history, Islam had to face a group that neither possessed the passion and sincerity to believe nor had the courage for open opposition. The Quran refers to this group by the name "hypocrites." In Persian, we call them two-faced. These people had entered the ranks of the real Muslims. These people were considered a very great danger to Islam and the Muslims. Since their appearance was Islamic, their identification was difficult, but the Quran describes their subtle and living signs in order to specify their inner state. In this regard, the Quran is providing a model for the Muslims of every age and century. First, the explanation of hypocrisy is given, that there are some people who say that they have believed in God and the Last Day, whereas they do not have faith. (و من الناس من یقول آمنا باللہ و بالیوم الآخر و ماھم بموٴمنین). They consider this act of theirs a kind of cleverness and an excellent technique and want to deceive God and the believers with this act of theirs (یخدعون اللہ والذین آمنوا). Whereas they only deceive themselves, but they do not perceive it (و مایخدعون الا انفسھم و ما یشعرون). Having deviated from the right path and the straight path, they spend a part of their lives astray, waste all their strengths and abilities, and get nothing except failure, disgrace, and divine punishment. After this, in the next verse, the Quran points to the fact that hypocrisy is, in reality, a type of disease, because a sound and healthy person has only one face. There is harmony in his body and soul because the outer and the inner, the body and the soul, complete each other. If someone is a believer, his entire being raises the call of faith, and if he is deviated from faith, even then his outer and inner self indicate deviation. This duality in body and soul is a new pain and an additional disease. It is a kind of contradiction, disharmony, and distance from each other that rules over the human being. The Quran says: In their hearts is a specific disease (و فی قلوبھم مرض). In the system of creation, a person who walks on a path and keeps providing provisions for it certainly keeps moving forward. Or, in other words, the multitude of actions and thoughts of a person walking on the same path adds more color to it and makes it more firm. The Quran further says: The Lord of the worlds increases their disease (فزادھم اللہ مرضا). Since the real capital of the hypocrites is falsehood, they keep justifying the contradictions that appear in their lives. At the end of the verse, it is stated: For them is a painful punishment because of their lies (و لھم عذاب الیم بما کانوا یکذبون). After this, their characteristics are pointed out, the first of which is to claim to be reformers, whereas the real mischief-makers are they themselves. "And when it is said to them, 'Do not cause corruption on the earth,' they declare themselves to be reformers" (و اذا قیل لھم لا تفسدوا فی الارض قالوا انما نحن مصلحون), and they claim that they have never had any purpose in life other than reform, nor do they now. In the next verse, the Quran says: Know that they are all mischief-makers, and their program is nothing but corruption. But they themselves are devoid of consciousness (الا انھم ھم المفسدون ولکن لا یشعرون). The result of their persistence and firmness in hypocrisy and the habit of this shameful act is that they gradually begin to assume that this very program is beneficial for training and reform. As has been pointed out before, if sin exceeds a certain limit, then a person's sense of discernment is snatched away; rather, his discernment becomes inverted, and impurity and pollution become his second nature. The second sign of such people is that they consider themselves wise and clever and the believers to be foolish, naive, and easily deceived. As the Quran says, when it is said to them, 'Believe as the other people have believed,' they say, 'Should we believe as the foolish have believed?' (و اذا قیل لھم آمنوا کما آمن الناس قالوا انوٴمن کما آمن السفھاء). In this way, they accuse those pure-hearted, truth-seeking, and reality-searching individuals of foolishness and stupidity, who have bowed their heads in submission after observing the signs of truth in the Prophet's call and his teachings. They consider their own mischief, two-facedness, and hypocrisy to be proof of intelligence, reason, and insight. It is as if, in their logic, reason has taken the place of unreason. That is why the Quran says in response: Know that it is they who are the foolish, but they do not know (الا انھم ھم السفھاء ولکن لا یعلمون). Is it not foolishness that a person cannot determine the purpose of his life and enters every group by adopting the color of that group, and instead of uniformity and personal unity, accepts duality or several guises, and expends his potential and strength in the path of mischief, conspiracy, and subversion, and despite this, considers himself wise? Their third sign is that they appear in a new color every day and are in harmony with every group. As the Quran says: When they meet the people of faith, they say, 'We have accepted faith, and we do not consider you strangers.' But when they go to the private gatherings of their devil-like friends, they say, 'We are with you' (وا ذا خلوا الی شیاطینھم قالوا انا معکم), and this expression of faith we make to the believers is just mockery and ridicule (انما نحن مستھزون). In our hearts, we laugh at their thoughts and deeds; this is all a joke with them, otherwise our friends, our confidants, and our everything are you people. After this, the Quran says in a harsh and unequivocal tone: God mocks them (اللہ یستھزی بھم) and He will leave them in their transgression and rebellion so that they may wander completely bewildered (و یمدھم فی طغیانھم یعمھون). (یعمھون is from the root 'amah' (on the pattern of *hamah*), which is used for hesitation or being perplexed in a matter, and is also used in the sense of blindness of the heart and darkness of insight, the effect of which is bewilderment. Refer to Mufradat al-Raghib, Tafsir al-Manar, and Qamus al-Lughah.) The last of the verses under discussion is about their final fate, which is very sorrowful and dark. It states that they are those who, in this marketplace of the world, have purchased misguidance in exchange for guidance (اولئک الذین اشتروا الضلالة بالھدی). For this reason, their transaction was not profitable; rather, they lost their capital as well (فما ربحت تجارتھم), and they never saw the face of guidance (وما کانوا مھتدین).

When a revolution occurs in a region, especially a revolution like Islam which is founded on truth and justice, the interests of plunderers, oppressors, and autocrats are certainly endangered. They first resort to mockery, then to armed force, economic pressure, and continuous collective propaganda in an attempt to disrupt the revolution. When the forces in the region see the banner of the revolution's success flying high, a group of opponents changes its technique and outward method. They outwardly submit to the revolution but form an underground program of opposition. These people, who are called hypocrites (munafiqeen) because of their two different faces, are the most dangerous enemies of the revolution. (The root of 'munafiq' is 'nifaq'. It is on the pattern of 'shafaq' and its meaning is an underground passage or tunnel, which is used for hiding or escaping). Their position is not entirely clear, so the revolutionaries cannot recognize them to distance them from themselves. They infiltrate the ranks of the pious and sincere people, sometimes even reaching the most important posts. This group was not active until the Prophet of Islam (PBUH & His Pure Progeny) migrated from Makkah to Madinah and the Muslim government was formed. But when the Noble Prophet (PBUH & His Pure Progeny) came to Madinah, the foundation of the Islamic government was laid, and this matter became more evident after the victory in the Battle of Badr—that is, a small but growing government was formally established. This was the moment when many interests of the powerful figures of Madinah, especially the Jews (who were looked upon with respect in that era), were endangered. The Jews were more respected at that time because they were People of the Book and relatively educated people, and they were also economically advanced, even though these same people used to give glad tidings of such matters before the appearance of the Prophet (PBUH & His Pure Progeny). There were some other people in Madinah as well who had ambitions of leadership over the people. But with the migration of the Messenger of God, their dreams remained unfulfilled. The oppressive chiefs, rebels, and the supporters of these plunderers saw that the public was rapidly believing in the Noble Prophet (PBUH & His Pure Progeny). Their own kith and kin also resisted for a time, but eventually, they too had no choice but to outwardly become Muslim, because raising the banner of opposition entailed not only military difficulties and economic losses but also the risk of their own destruction, especially since the full force of Arabia was also with him (PBUH & His Pure Progeny) and their own tribes had separated from them. On this basis, they adopted a third path, which was to outwardly become Muslim and secretly conspire to destroy Islam. In summary, the emergence of hypocrisy in a society has one of these two causes: i. The success of a revolution and its dominance over society. ii. Psychological weakness and a lack of courage and fortitude in the face of severe events.

2. The identification of hypocrites in every society is necessary: There is no doubt that hypocrisy and hypocrites were not specific to the time of the Prophet (PBUH & His Pure Progeny); rather, this group exists in every society. However, it is necessary that they be identified on the basis of the standard given by the Quran so that they cannot cause any harm or danger. In addition to the verses under study, their various signs have been described in Surah Al-Munafiqun and Islamic traditions, some of which are these: i. A lot of clamor and grand claims—many words, little action, and a contradiction between speech and action. ii. Adopting the color of every place and speaking with every group according to their taste. Saying "āmannā" to the believers and "innā maʿakum" to the opponents. iii. Keeping themselves separate from the common people, establishing secret societies, and making hidden plans. iv. Walking the path of deception, guile, and fraud, lying, adulation, flattery, breaking covenants, and treachery. v. Considering themselves to be very intelligent and declaring others to be unintelligent, foolish, and ignorant. In summary, duplicity and internal contradiction are the clear characteristic of the hypocrites. Their individual and collective conduct is such that they can be clearly identified by it. How excellent is this expression of the Wise Quran that "in their hearts is a disease" (fī qulūbihim maraḍ). What disease is worse than the contradiction between the outward and the inward, and what disease is greater than considering oneself great and fleeing from facing severe events. Just as a heart disease, no matter how hidden, cannot be kept completely concealed; rather, its signs become apparent on a person's face and all parts of the body. The disease of hypocrisy is also like this, which is identifiable through various manifestations, and the internal disease of hypocrisy can be known. In *Tafseer-e-Namoona*, under Surah An-Nisa, verses 141 to 341, the attributes of the hypocrites have also been discussed. Furthermore, under Surah At-Tawbah, verses 49 to 57, there is also considerable discussion in this regard, and under Surah At-Tawbah, verses 62 to 85, such discussions are also present.

Although nifaq (hypocrisy), in its specific sense, pertains to those disbelievers who outwardly enter the ranks of Muslims but inwardly are fond of disbelief, nifaq has a broader meaning that encompasses every kind of contradiction between the outward and the inward, and between speech and action, even if this is found in believing individuals, whom we call "hybrids of hypocrisy" (i.e., a person or animal whose parents are of different breeds). For example, it is in a hadith: thalaathun man kunn feehi kaana munaafiqan wa in saama wa sallaa wa za'ama annahu muslim: man idhaa i'tumina khaana, wa idhaa haddatha kadhaba, wa idhaa wa'ada akhlafa. Three traits are such that whoever possesses them is a hypocrite, even if he fasts, prays, and considers himself a Muslim. (And those traits are:) When he is entrusted with something, he betrays the trust; when he speaks, he lies; and when he makes a promise, he breaks it. (Reference: Safinat al-Bihar, vol. 2, p. 605) It is certain that such individuals are not hypocrites in that specific sense; however, the roots of hypocrisy are found in them. Especially regarding those who show off (riya), Imam Sadiq (peace be upon him) has said: Al-riyaa' shajaratun laa tuthmiru illaa al-shirk al-khafiyy wa asluhaa al-nifaaq. Meaning: Riya (showing off) is such a (bitter) tree whose fruit is nothing but hidden shirk (polytheism), and its origin and root is nifaq (hypocrisy). (Reference: Safinat al-Bihar, vol. 1, under the entry 'ra-ya') Here, we draw your attention to a saying of Amir al-Mu'minin Ali (peace be upon him) regarding the hypocrites. He said: O servants of God! I advise you to have taqwa (piety) and righteousness, and I warn you against the hypocrites, for they are themselves misguided and misguide others; they are themselves sinners and lead others into sin. They adopt different colors, present themselves with different faces and tongues, they try to entrap and ruin you in every way, and they lie in wait in every ambush to prey on you. Their exterior is good, but their interior is corrupt. They resort to secret schemes to deceive people. Their speech is apparently healing, but their action is a disease for which there is no cure. They are envious of people's prosperity and comfort, and if a calamity befalls someone, they rejoice. They make the hopeful despair. On every path, there is a victim of theirs. They have a way into every heart, and they shed crocodile tears over every tragedy. They lend praise to one another as a loan and wait for a reward and compensation. If they want to take something, they insist, and if they blame someone, they expose their secrets. (Reference: Nahj al-Balagha, Sermon 194).

4. The Discouragement by the Hypocrites: The hypocrites are the most dangerous group, not only for Islam but for every revolutionary and progressive constitution and religion. They infiltrate the ranks of the Muslims and seize every opportunity for discouragement. Sometimes, they would even mock the true believers for spending their meager capital in the way of God. As the Quran says: Al-ladheena yalmizoona al-muttawwi'eena min al-mu'mineena fee al-sadaqaati wa-al-ladheena la yajidoona illa juhdahum fa-yaskharoona minhum. Sakhira Allahu minhum wa-lahum 'adhaabun aleem. (At-Tawbah: 79) They mock the sincere believers for spending (their meager capital sincerely in the way of God). God mocks them, and a painful punishment awaits them. At other times, in their secret meetings, they would decide to completely cut off financial aid to the companions of the Messenger of God (PBUH & His Pure Progeny) so that they would separate from him, as is in Surah Al-Munafiqun: Hum al-ladheena yaqooloona la tunfiqoo 'ala man 'inda rasooli Allahi hatta yanfaddoo. Wa-lillahi khaza'in al-samawati wa-al-ardhi wa-lakinna al-munafiqeena la yafqahoon. (Al-Munafiqun: 7) They say, "Cut off financial aid from those who are with the Messenger of Allah so that they may disperse from around him." Know that the treasures of the heavens and the earth belong to God, but the hypocrites do not understand. Sometimes, they would decide that upon returning to Madinah from battle, they would unite and, at an opportune moment, expel the believers from Madinah, and they would say: La'in raja'na ila al-madinati la-yukhrijanna al-a'azzu minha al-adhall. (Al-Munafiqun: 8) If we return to Madinah, the more honorable will surely expel the more wretched. At times, making various excuses (for example, the excuse of gathering the harvest's produce), they would not participate in the program of jihad and would leave the Noble Prophet (PBUH & His Pure Progeny) alone in times of severe hardship. At the same time, they also feared that their secret might be exposed, lest they face disgrace. Because of their hostile acts of discouragement, the Glorious Quran has struck them hard, and a surah of the Glorious Quran (Al-Munafiqun) was revealed concerning their ways and methods. They have also been rebuked in Surah At-Tawbah, Al-Hashr, and some other surahs, and thirteen verses of this very Surah Al-Baqarah pertain to their characteristics and evil end.

5. Deceiving the conscience: The greatest difficulty for the Muslims was in dealing with the hypocrites. This was because, on the one hand, they were commanded to welcome with open arms anyone who professed Islam and not to inquire or investigate their beliefs. On the other hand, there was the task of monitoring the hypocrites' plans. When a hypocrite would introduce himself as a companion of the truth and a Muslim individual, his word had to be accepted, even though inwardly he was an obstacle to Islam and one of its sworn enemies. By adopting this path, this group was under the delusion that they could always deceive God and the believers. In reality, these people were unconsciously deceiving themselves. The expression *Yukhādi‘ūna-llāha walladhīna āmanū* gives a precise meaning (the meaning of *mukhāda‘ah* is deception from both sides). On the one hand, due to their inner blindness, these people believed that the Noble Prophet (PBUH & His Pure Progeny) was a deceiver who had put on the pretense of religion and prophethood for the sake of governance, and that simple-minded people had gathered around him. Therefore, they should be countered with deception. Based on this, the work of these hypocrites was, on the one hand, deception and fraud, and on the other hand, they held this kind of wrong belief about the Noble Prophet (PBUH & His Pure Progeny). However, the sentence "wa mā yakhda‘ūna illā anfusahum wa mā yash‘urūn," seems to dash both of their intentions to the ground. This sentence, on the one hand, proves that the deception and fraud are only from their side. On the other hand, it says that the repercussion of this deception also returns to them, but they do not realize it. Their real capital, which God created in their being for attaining felicity, they are wasting in the path of deception and fraud, and are leaving the world empty-handed of all good and virtue, carrying a heavy burden of sins. No one can deceive God, for He is aware of the apparent and the hidden. Therefore, the expression *yukhādi‘ūna-llāha* is used in the sense that deceiving the Messenger of God (PBUH & His Pure Progeny) and the believers is like deceiving God. (In other places in the Quran as well, God Almighty, to honor the Noble Prophet, peace be upon him and his progeny, and the believers, places Himself in their ranks). Or, it could be that due to not recognizing the attributes of God, these people, with their short-sighted and deficient thinking, truly thought that something might be hidden from God. A similar instance can be seen in other verses of the Holy Quran. In any case, the verse under consideration is a clear reference to deceiving the conscience. It often happens that a misguided and sin-stained person, in order to escape the punishment and reprimand of the conscience for evil and wrong actions, tries to deceive it and gradually convinces himself that not only is his action not bad or ugly, but it is a cause for reform and against corruption (*innamā naḥnu muṣliḥūn*). This is so that by deceiving the conscience, he can continue his wrongdoings with peace of mind. They say about a president of America that when he was asked why he had ordered the destruction of two major Japanese cities (Hiroshima and Nagasaki) with atomic bombs, in which two hundred thousand people—children, elderly, and young—were killed or maimed, he replied that if we had not done this, the war would have been prolonged, and then more people would have had to be killed. It seems that the hypocrites of our time also say such things and do many such acts to deceive their conscience or the people, whereas besides continuing the war or blowing up the city with an atomic bomb, there was a third clear path. It was to abandon expansionism and let the nations live freely with the resources of their countries. Hypocrisy, in reality, is a means of deceiving the conscience. How sorrowful it is that a person should strangle this inner preacher, this ever-awake and vigilant guard, and this inner representative of God, or veil its face in such a way that its voice does not reach the ear.

5. A Losing Transaction: In the Glorious Quran, man's endeavors in this world have repeatedly been likened to a type of trade, and in reality, we are all traders in this world. God has sent us into the marketplace of trade after bestowing upon us the great capital of intellect, innate nature, emotions, various physical faculties, worldly blessings, temperament, and finally, the guidance of the prophets. One group profits and becomes successful and blissful, while the other group not only fails to make a profit but also loses its original capital and becomes completely bankrupt. The perfect example of the first group is those who strive in the way of God. As the Quran says about them: Ya ayyuhallazina amanu hal adullukum 'ala tijaratin tunjikum min 'azabin alim. Tu'minuna billahi wa rasulihi wa tujahiduna fi sabilillahi bi amwalikum wa anfusikum. (As-Saff, 10, 11) O you who believe! Shall I not guide you to a transaction that will save you from a painful punishment and be a source of eternal bliss? Believe in God and His Messenger, and strive in His way with your wealth and your lives. The clear example of the second group is the hypocrites. The hypocrites, who carried out destructive and corrupting acts in the guise of reform and reason. The Quran, mentioning them in the preceding verses, says, "Those are the ones who have purchased error [in exchange] for guidance, so their transaction has brought no profit, nor were they guided." They were in a position to choose the best path. They were at the edge of the pleasant and sweet spring of revelation and lived in an environment that was brimming with truth, sincerity, and faith. Instead of taking great advantage of this special opportunity, which is granted to only a small group over long centuries, they lost the guidance that was in their nature and the guidance that was prevalent in the environment of revelation, and bought misguidance. They let go of all these facilities with the assumption that they could defeat the Muslims and that the evil dreams nurtured in their own filthy minds could be realized. Whereas, in this transaction and wrong choice, they faced two great losses: One, that both their material and spiritual capital was destroyed, and they gained no benefit from it. Second, that they could not even achieve their wrong objective because Islam advanced rapidly and spread across the face of the earth, and these hypocrites were disgraced.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

Two Parables to Clarify the Condition of the Hypocrites After describing the attributes and characteristics of the hypocrites, the Glorious Quran, in the verses under consideration, presents two clear parables and similes to depict their condition: 1. In the first parable, they are like a person who has lit a fire (on a pitch-dark night) (so that in its light, he may distinguish the straight path from the crooked one and reach his intended destination) (مثلھم کمثل الذی استوقد نارا). But when the flames of the fire illuminated the surroundings, the Almighty Lord took away their light and left them in darkness, in a state where they could not see anything (فَلَمَّا آضَائَتْ مَا حَوْلَہُ ذَہَبَ اللهُ بِنُورِہِمْ وَتَرَکَہُمْ فِی ظُلُمَاتٍ لاَیُبْصِرُونَ). They thought that with this small fire and its light, they could contend with the darkness, but suddenly a storm arose, or heavy rain fell, or the fuel ran out, and the fire turned into coldness and silence. Thus, they were once again left wandering in terrifying darkness. After this, the Quran says that they are deaf, dumb, and blind, and since they no longer have any means of perceiving realities, they will not return from their path (صُمٌّ بُکْمٌ عُمْیٌ فَہُمْ لاَیَرْجِعُونَ). What a subtle and clear parable this is. In human life, there are many crooked paths, but the straight line that reaches the intended destination is only one. However, there are many crooked lines. Furthermore, on this path, there are veils of darkness, terrifying storms, and various kinds of incidents. Therefore, there is a need for a bright lamp that can remain safe from these incidents, can pierce the veils of darkness, and can withstand the storms. And such a lamp is none other than the lamp of intellect and faith, and the sun of revelation. What role can a small flame, which a person lights temporarily, play in this long journey full of storms? The hypocrites, by choosing the path of hypocrisy, thought that they could protect their status and prestige under all circumstances, remain safe from every potential danger, reap benefits from both sides, and whichever group was victorious would consider them as one of their own. If the believers were successful, they would be in the ranks of the believers, and if the disbelievers prevailed, they would be with them. They considered themselves clever and shrewd and wanted to walk on the path of their life forever in the light of this weak and transient flame to reach prosperity, but the Quran unmasked them and exposed their lies. As it is in the Quran: اذا جائک المنافقون قالوا نشھد انک لرسول اللہ و اللہ یعلم انک لرسولہ و اللہ یشھد ان المنافقین لکاذبون۔ (منافقون ۱) When the hypocrites come to you, they say, 'We bear witness that you are indeed the Messenger of Allah.' And Allah knows that you are His Messenger, but Allah bears witness that the hypocrites are liars in their declarations. The Quran even clarifies to the disbelievers that these people are not with them either; whatever promises they make, they do not fulfill them. آلَمْ تَری إِلَی الَّذِینَ نَافَقُوا یَقُولُونَ لِإِخْوَانِہِمْ الَّذِینَ کَفَرُوا مِنْ آہْلِ الْکِتَابِ لَئِنْ آخْرِجْتُمْ لَنَخْرُجَنَّ مَعَکُمْ وَلاَنُطِیعُ فِیکُمْ آحَدًا آبَدًا وَإِنْ قُوتِلْتُمْ لَنَنْصُرَنَّکُمْ وَاللهُ یَشْہَدُ إِنَّہُمْ لَکَاذِبُونَ (۱۱) لَئِنْ آخْرِجُوا لاَیَخْرُجُونَ مَعَہُمْ وَلَئِنْ قُوتِلُوا لاَیَنْصُرُونَہُمْ وَلَئِنْ نَصَرُوہُمْ لَیُوَلُّنَّ الْآدْبَارَ ثُمَّ لاَیُنْصَرُونَ ۔ (حشر ۱۱، ۱۲) The hypocrites promise their disbelieving brothers from among the People of the Book, 'If you are driven out of Medina, we will also leave with you, and we will not heed anyone regarding you, and if war is waged against you, we will help you.' But Allah bears witness that the hypocrites are liars. If they are driven out, these people will not go out with them. And if war is waged against them (the disbelievers), they will not help them. They will flee (from the battlefield) and will not stand firm. It is noteworthy that the Quran has used the phrase "استوقد نارا", meaning they resort to 'nar' (fire) to reach 'nur' (light). That fire which has smoke, ash, and burning, whereas the believers benefit from pure 'nur' and the bright and radiant lamp of faith. Although the hypocrites express the light of faith, their inner self is full of fire, and even if there is any light, it is weak and short-lived. This brief light is an indication of the light of their conscience and monotheistic nature, or their initial faith which later became hidden behind dark veils as a result of blind imitation, wrong prejudices, stubbornness, and enmity. In the view of the Quran, these black veils are not just 'zulmat' (darkness) but 'zulumat' (layers of darkness). These are the things that ultimately snatch from them the seeing eye, the hearing ear, and the speaking tongue because (as has been said before) continuing on the wrong path gradually weakens the human faculty of discernment and perception, to the extent that sometimes realities appear inverted to him; in his view, good becomes bad, and an angel appears to him as a jinn. In any case, this simile, in fact, clarifies a reality regarding hypocrisy, which is that hypocrisy and duplicity cannot be effective for a long time. For a short period, the hypocrites may benefit from the virtues of Islam and the spirituality and protection of the believers, and also benefit from their secret friendship with the disbelievers, but this is like a weak flame in the face of a dark desert and dark storms. It does not take long for their true face to be revealed, and instead of gaining status and popularity, people hate them and cast them away, and their condition becomes like that of a person who is wandering, who has lost his way in the desert, and the lamp has also slipped from his hand. This point is also noteworthy that in the tafseer of the verse ھو الذی جعل الشمس ضیاء والقمر نورا (He is the one who made the sun a shining light and the moon a light), it is narrated from Imam Baqir (peace be upon him) that he said: اضاء ت الارض بنور محمد کما تضیئی الشمس فضرب اللہ مثل محمد الشمس و مثل الوصی القمر۔ The Almighty Lord illuminated the face of the earth with the being of Muhammad (PBUH & His Pure Progeny) just as with the sun. Therefore, He likened Muhammad (PBUH & His Pure Progeny) to the sun and his successor (Ali, peace be upon him) to the moon. Meaning, the light of faith and revelation is universal, whereas if hypocrisy has any reflection, it gives light only in a small circle around it and for a very short time (ما حولہ). 2. In the second parable, the Quran presents their life in another form: It is a dark, black, and perilous night in which heavy rain is falling. Bright lightning flashes from the edges of the horizon. The roar of the clouds and the crack of lightning are so terrifying and dreadful that they threaten to tear the eardrums. A person with no shelter stands bewildered and wandering in the middle of a vast, dark, and dangerous desert. The downpour has soaked his back. There is no place of safety, nor does the darkness lift for him to take a step. In a brief phrase, the Quran paints a picture of such a traveler and says that the condition of the hypocrites is either like a heavy rain from the sky in a dark night, with thunder and lightning, pouring down (on the heads of travelers) (او کصیب من السماء فیہ ظلمات و رعد و برق). Then it adds that they put their fingers in their ears so as not to hear the sound of the terrifying thunderbolts (یجعلون اصابعھم فی آذانھم من الصواعق حذر الموت). And finally, it states: The power of the Almighty Lord encompasses the disbelievers; wherever they go, they are in His grip of power (واللہ محیط بالکافرین). Successive lightning bolts flash across the face of the sky. The light of the lightning is so dazzling that it is about to snatch away their sight (یکاد البرق یخطف ابصارھم). When the lightning flashes and the face of the desert is illuminated, the travelers take a few steps, but immediately darkness descends upon them, and they stop in their place (کُلَّمَا آضَاءَ لَہُمْ مَشَوْا فِیہِ وَإِذَا آظْلَمَ عَلَیْہِمْ قَامُوا). They feel danger at every moment because in the middle of this desert, no mountain is visible, nor is any tree seen that could stop the danger of thunder, lightning, and thunderbolts. There is a constant danger that lightning might strike them and they would instantly turn to ash. We know that 'sawa'iq' (heavenly thunderbolts) strike things that are raised from the ground, but in the middle of the desert, there is nothing raised except these people for the lightning to be drawn towards. Therefore, the danger is certain and definite. Keeping in mind that the danger of heavenly lightning striking humans in the deserts of Hijaz is relatively many times greater than in mountainous regions, the importance of this parable becomes clearer for the people of that area. In short, they do not know what to do; they stand in their place, agitated, distressed, bewildered, and wandering. In the desert and wilderness, neither is the path visible, nor is any guide seen in whose guidance they could step forward. There is also the danger that the roar of the clouds might tear their eardrums and the eye-dazzling lightning might snatch away their sight. And yes, if Allah wills, He can take away their hearing and their sight, for Allah has power over all things (وَلَوْ شَاءَ اللهُ لَذَہَبَ بِسَمْعِہِمْ وَآبْصَارِہِمْ إِنَّ اللهَ عَلَی کُلِّ شَیْءٍ قَدِیر). The hypocrites are exactly like these travelers. The number of believers is increasing daily, and they are advancing from all sides like a severe flood and downpour. The hypocrites are present among them. Alas, they have not taken refuge in the trustworthy shelter of 'faith' to be saved from the annihilating thunderbolts of divine punishment. The armed jihad of the Muslims against the enemies falls upon their heads like the harsh sound of thunder and thunderbolts. Sometimes, opportunities to find the true path come their way, causing some thoughts to awaken, but alas, this awakening, like a flash of lightning, does not last long. They take only a few steps, then it is extinguished, and the darkness of heedlessness once again takes the place of pause and wandering. The rapid advancement of Islam, like heavenly lightning, had dazzled their eyes, and the Quranic verses were unveiling their hidden secrets and, like thunderbolts, making them their target. They constantly feared that some verse might be revealed, exposing another of their secrets, and they would be further disgraced. As the Quran says in Surah At-Tawbah, verse 64: یحذر المنافقون ان تنزل علیھم سورة تنبئھم بما فی قلوبھم قل استھزء وا ان اللہ مخرج ما تحذرون۔ The hypocrites fear that a surah might be revealed against them, informing of what is in their hearts. Say, 'Mock as you wish; indeed, Allah will bring forth that which you fear.' The hypocrites were also fearful that after their secrets were revealed, a command for war might be issued by Allah against these internal, treacherous enemies, and the Muslims, who had become strong and powerful by then, might attack them. As the Quran says: لَئِنْ لَمْ یَنْتَہِ الْمُنَافِقُونَ وَالَّذِینَ فِی قُلُوبِہِمْ مَرَضٌ وَالْمُرْجِفُونَ فِی الْمَدِینَةِ لَنُغْرِیَنَّکَ بِہِمْ ثُمَّ لاَیُجَاوِرُونَکَ فِیہَا إِلاَّ قَلِیلًا۔ مَلْعُونِینَ آیْنَمَا ثُقِفُوا آخِذُوا وَقُتِّلُوا تَقْتِیلًا۔ (احزاب ۶۰، ۶۱) If the hypocrites and those in whose hearts is a disease and those who spread false rumors to create fear, terror, and despair do not desist from their evil deeds, We will surely command you to rise against them so that they cannot remain your neighbors, and wherever they are found, they will be arrested and killed like detestable individuals. From these verses, it is clear that the hypocrites in Medina were afflicted with extreme terror and bewilderment. Harsh-toned and decisive verses were successively revealed against them like heavenly thunder and lightning, and they constantly feared that an order for their suppression or at least their expulsion from Medina might be issued. Although the occasion of revelation for these verses relates to the hypocrites of the Prophet's time, since hypocrites exist in every era against true and genuine revolutions, these verses have a broad application for the hypocrites of every age and century. We are seeing with our own eyes, one by one, all these signs without the slightest difference in the hypocrites of our own time. Their bewilderment, their anxiety, in short, their helplessness, misfortune, and disgrace appear exactly like that of the traveler whom the Quran has depicted with such clarity and beauty. The Difference Between the Two Parables: What is the difference between the first and second parables in the verses under consideration? In this regard, two interpretations exist: i. The first is that the first verse (مثلھم کمثل الذی), refers to those hypocrites who initially entered the ranks of true believers and genuinely had faith, but this faith was not stable and firm, so they inclined towards hypocrisy. As for the second parable (او کصیب من السماء), it describes the condition of those hypocrites who were in the ranks of hypocrites from the very beginning and did not believe even for a moment. ii. The second interpretation is that the first parable clarifies the condition of individuals, and the second parable describes the condition of a society. Therefore, in the first parable,21. Yā ayyuhan-nāsu‘budū rabbakumul-ladhī khalaqakum wal-ladhīna min qablikum la‘allakum tattaqūn. 22. Al-ladhī ja‘ala lakumul-arḍa firāshaw-was-samā’a binā’aw-wa anzala minas-samā’i mā’an fa akhraja bihī minath-thamarāti rizqal-lakum, falā taj‘alū lillāhi andādaw-wa antum ta‘lamūn. Translation 21. O people! Worship your Lord, who created you and those before you, so that you may become righteous. And do not set up rivals for Allah while you know. 22. The Being who made the earth a resting place for you and the sky (the space of the earth) a structure established like a roof over your heads, sent down water from the sky and through it, brought forth fruits so that they may become your provision, as you know (for neither of these partners and idols created you nor gave you provision, therefore, worship only that God).

See ayat 22 for tafseer.

In the preceding verses, God Almighty has detailed three groups (the pious, the disbelievers, and the hypocrites) and has stated that the pious have been graced with divine guidance and the Quran is their guide, whereas a seal of ignorance and foolishness has been placed on the hearts of the disbelievers, and due to their evil deeds, a veil of heedlessness has been cast over their eyes and their sense of discernment has been snatched away from them, and the hypocrites are such sick-hearted people that as a result of their evil actions, their sickness has been increased. In the verses under discussion, after this comparison, the path of felicity and salvation, which is for the first group, is clearly specified, as He says: O people! Worship your Lord who created you and those before you, so that you may become pious (یَااٴَیُّہَا النَّاسُ اعْبُدُوا رَبَّکُمْ الَّذِی خَلَقَکُمْ وَالَّذِینَ مِنْ قَبْلِکُمْ لَعَلَّکُمْ تَتَّقُون). A Few Important Points 1. The address of `یایھا الناس`: This means "O people." This address is repeated approximately twenty times in the Quran. This is a comprehensive and general address that indicates that the Quran is not specific to any tribe or group, but rather its call is universal, and it invites everyone to the one and only God and confronts every type of polytheism (shirk) and deviation from the path of monotheism (tawhid). 2. The creation of man is a divine blessing: To arouse man's faculty of reflection and to incline him towards the worship of the Lord, the Quran begins its discourse with the creation of human beings, which is a most significant blessing. This is a blessing that is a sign of God's power, knowledge, wisdom, and His special and general mercy, because man is a complete model of the world of existence. In his creation, God's infinite knowledge and power and His vast blessings are completely visible. Those who do not bow before God and do not worship Him, the main reason for this is that they do not ponder over their own creation and the creation of those before them. They are not attentive to the point that this magnificent creation cannot be attributed to the factors of a deaf and dumb nature, and these countless and unparalleled blessings that are manifest in the human body and soul cannot be understood except through that Source whose knowledge and power are limitless. On this basis, the mention of blessings is, on one hand, a proof for the recognition of God, and on the other, a motivation for gratitude and worship. 3. The result of worship—piety and righteousness (`لعلکم تتقون`): Our acts of worship and submission do not cause an increase in God's majesty and glory. Similarly, abandoning them does not cause a decrease in the greatness of His station. These acts of worship are, in fact, training classes for learning the lesson of "taqwa" (piety), and taqwa is the very name for the sense of responsibility and the inner sentiment of a person, which is the standard of a person's worth and the scale and balance of their personality's status. 3. `الذین من قبلکم`: This is perhaps an allusion to the fact that if you were to argue for the worship of idols based on the tradition of your forefathers, then the God who is your Creator is also the Master and Lord of your forefathers. On this basis, the worship of idols, whether from your side or theirs, is nothing but deviation.

The second verse under consideration points to another aspect of God's great blessings, which can be a cause of gratitude for us. First, there is a discussion about the creation of the earth. It says, "He is the One Who made the earth a comfortable bed for you." الذی جعل لکم الارض فراشا. This mount, which has you riding on its back, continues its various movements in space with great speed, yet it does not cause any motion or tremor in your being. This is one of His great blessings. Due to this earth's gravity, you have access to movement and rest, homes and nests, gardens and fields, and various means of life. Have you ever considered that the earth's gravity is also a blessing? If it were not there, in the blink of an eye, all of us and all our means of life would be thrown into space as a result of the earth's rotational motion and would wander aimlessly. The earth is a bed: The earth has been described as a bed of rest. What a beautiful expression this is. The concept of a bed not only contains the meaning of peace, comfort, and rest, but also implies being warm, soft, and moderate. It is noteworthy that the fourth Imam of the Shia world, Imam Sajjad Ali ibn al-Husayn (alayhis salam), has explained this reality in his excellent commentary on this verse: جعلھا ملائمةلطباعکم موافقة لاجساکم و لم یجعلھا شدید الحمی و الحرارة فتحرقکم ولا شدیدة البرد فتحمدکم و لا شدیدة طیب الریح فتصک ہا ما تکم و لا شدیدة النتن فتعتبکم و لا شدیدة اللین کالماء فتغرقکم و لا شدیدة الصلابة فتمنح علیکم فی دورکم و ابنیتکم و قبور موتاکم فلذا جعل الارض فراشا لکم۔ God made the earth suitable to your nature and temperament, and for the compatibility of your bodies, He did not make it intensely hot and burning, lest you be scorched by its heat, nor did He create it excessively cold, lest you freeze. He did not create it so fragrant and aromatic that its strong scent would afflict your minds, nor did He make it foul-smelling, lest it become a cause of your destruction. He did not make it like water, lest you drown in it, nor did He make it so hard that you could not build homes and buildings in it and bury the dead (whose remaining on the surface of the earth would cause various problems). Yes, it is God Who made the earth such a bed of rest for you. (Reference: Nur al-Thaqalayn, vol. 1, p. 41). Then, describing the blessing of the sky, it says: He made the sky like a canopy over your heads (والسماء بناء). If we pay attention to the word 'binaa' and the word 'alaykum', it is stated that the sky is built exactly like a roof above your heads. This same meaning is found with greater clarity elsewhere in the Quran: و جعلنا السماء سقفا محفوظا۔ (Anbiya: 32) And We made the sky a protected roof. Perhaps this expression is strange for some individuals who know the nature of the structure of the sky and the earth from the perspective of modern astronomy. That is, how is this a roof and where is it? The hypothetical astronomy of Ptolemy, according to which the celestial spheres are like layers of an onion on top of each other—does this expression not intend to instill this concept in our hearts? The meaning becomes completely clear by paying attention to the following explanation: The word 'samaa' (sky) is used in the Quran for various meanings, the common factor among which is that which is in the upward direction. One of these meanings, which is indicated in this verse, is the earth's atmosphere. That is, the layer or skin of condensed air that has covered the globe from all sides, and according to the view of scholars and scientists, its thickness is several hundred kilometers. Now, if we reflect on the fundamental and vital role of this thick layer of air that has surrounded and enveloped the earth from all sides, we will realize how firm and effective this roof is for the protection of human beings. This special atmospheric layer, which surrounds us like a crystal roof, does not prevent the life-giving rays of the sun from reaching us, and it is also firm and strong—in fact, stronger than steel layers several meters thick. If this roof did not exist, the earth would constantly be under the barrage of scattered celestial stones, and in practice, peace and tranquility would be snatched from people. But this hard layer, which is several hundred kilometers thick, (In many books, the thickness of this atmospheric layer is written as one hundred kilometers, but apparently, their intention is the region where the air molecules (Molecules) are relatively closer. However, modern science has proven that air molecules exist in a scattered state within a thickness of a few hundred kilometers.) burns and destroys all celestial stones before they reach the earth's surface. And there is a very small quantity of such stones that cross this layer and fall in various corners as a warning bell, but this small number cannot disrupt the peace of the earth's inhabitants. Among the evidence that indicates that one of the meanings of 'sky' is the earth's atmosphere is the hadith narrated from our great Imam, Imam Sadiq (alayhis salam), about the color of the sky. He (alayhis salam) says: O Mufaddal! Ponder over the color of the sky, that God created it blue, which is the most suitable for the human eye. So much so that looking at it strengthens the eyesight. (Reference: Tawhid al-Mufaddal). Today, we all know that the blue color of the sky is actually the color of this condensed air that surrounds the earth. Therefore, in this hadith, the 'sky' refers to this very terrestrial atmosphere. In Surah An-Nahl, verse 79, it is said: الم یروا الی الطیر مسخرات فی جو ا لسماء۔ Do they not see the birds, held subservient in the midst of the sky? Regarding the other meanings of 'sky', you will study with more clarity in verse 29 of this surah. After that, mentioning the blessing of rain, it says, "And He sent down water from the sky (وانزل من السماء ماء)." What kind of water—life-giving, the cause of all habitations, and comprehensive of all material blessings. The phrase "anzalna min as-samaa" again emphasizes the fact that 'samaa' here refers to the same celestial atmosphere, because we know that rain falls from clouds, and clouds are formed from the vapors present in the earth's atmosphere. Imam Sajjad Ali ibn al-Husayn (alayhis salam), in a captivating statement regarding the the background of the revelation of Ayat of rain from the sky under this verse, says: "The Almighty Lord sends down rain from the sky so that it may reach all the mountain peaks, hills, and pits—in short, all high and level places (so that all are irrigated without exception)—and it may penetrate into the soft earth, and the earth be quenched by it. He did not send it in the form of a flood, lest it wash away the lands, trees, fields, and your fruits and lay them to waste." (According to Tafsir Nur al-Thaqalayn, vol. 1, p. 21, the text of the hadith is as follows: ینزلہ من اعلی لیبلغ قلل جبالکم و تلالکم و ھضابکم و اوھادکم ثم فرقة رذاذا و ابلا وھطلا لتنسشفہ ارضوکم و لم یجعل ذلک المطر نازلا قطعة و احدة فیفسد ارضیکم و اشجارکم و زروعکم و ثمارکم) After this, the Quran, pointing towards the various kinds of fruits produced by the blessing of rain and the provisions that are the lot of human beings, says, "The Almighty Lord, by means of the rain, brought forth fruits as a provision for you (فاخرج بہ من الثمرات رزقا لکم)." This divine program, on the one hand, specifies God's vast and widespread mercy upon His servants, and on the other hand, it expresses His power. How He created from colorless water thousands of colors of fruits, which possess different properties for human nutrition, and similarly other living beings, which are among the most living proofs of His existence. Therefore, it immediately adds, "Since it is so, then do not set up rivals to God, while you know (فلا تجعلوا للہ اندادا وانتم تعلمون)." You all know that these idols and self-made partners did not create you, nor do they provide sustenance. You do not have even the smallest blessing from them, so how can you declare them to be the like and peer of God? 'Andaad' is the plural of 'nidd' (rhyming with 'zidd'). Its meaning is partner and like. Obviously, this likeness and partnership was in the imagination of the idolaters; it is not that it has any reality or actuality. Or, based on a more precise expression, as Raghib has said in Mufradat, 'nidd' and 'nadeed' is that which is a partner and like of another thing in its essence. For this reason, this word is used for a special kind of likeness, i.e., being the same in essence.

It is important to note here that associating partners with God is not just about making idols of stone and wood, or going further and considering a human, for example, the Messiah, as one of three gods. Rather, it has a broader meaning that also encompasses more numerous and hidden forms. The general principle is that whatever is considered alongside God in life is a form of shirk. In this regard, there is a remarkable tafseer from Ibn Abbas. He says: الانداد ھو الشرک الخفی من دبیب النمل علی صفاة سوداء فی ظلمة اللیل وھو ان یقول واللہ حیاتک یافلان ِوحیاتی… ویقول لو لا کلیہ ھذا لاتانا اللصوص البارحة… وقول الرجل لصاحبہ ماشاء اللہ وشئت ھذا کلہ بہ شرک۔ Meaning—*andad* is that shirk which is sometimes more hidden than the movement of an ant on a black stone in a dark night. A person saying, "By God and by your life," or "By God and by my life" (i.e., placing God and a friend's life or God and one's own life on the same level), or saying, "If this dog had not been here last night, the thieves would have come" (therefore, this dog is the one that saved from the thieves), or saying to his friend, "Whatever God wills and you like"—all of these have a scent of shirk in them. (Reference: Fi Zilal Sayyid Qutb, Volume 1, p. 53). In a hadith, it is mentioned: A person said this sentence in front of the Noble Prophet (PBUH & His Pure Progeny): ماشاء اللّہ ہ وشئت۔ (Whatever God and you will) The Prophet (PBUH & His Pure Progeny) said: "اجعلنی للّہ ندا" (Have you made me a partner and equal to Allah?). Common people say many such things daily, for example, "First God, then you." Believe that for a perfect monotheist, even these expressions are not appropriate. In the commentary of Surah Yusuf, verse 106 — وما یومن اکثرھم بااللہ الا وھم مشرکون — there is a narration from Imam Sadiq (عليه السلام). He (pointing towards hidden shirk) said: For example, when one person says to another, "If it were not for you, I would have been destroyed," or "my life would have been ruined." (Reference: Safinat al-Bihar, Volume 1, p. 697). For its further explanation, see the commentary under Surah Yusuf, verse 106, in this same tafseer.

See ayat 24 for tafseer.

The Quran is a Perpetual Miracle The subject of the preceding verses was that disbelief and hypocrisy sometimes arise from a failure to comprehend prophethood and the miracles of the Prophet (PBUH & His Pure Progeny). Therefore, this is explained in the verses under discussion. Particular emphasis is placed on the Quran, which is a perpetual miracle. This is so that every kind of doubt and suspicion regarding the messengership of the Messenger of Islam (PBUH & His Pure Progeny) can be removed. The Quran says: "And if you are in doubt about what We have sent down upon Our Servant, then produce a surah the like of it" (ان کنتم فی ریب مما نزلنا علی عبدنا فاتوا بسورة من مثلہ ). (Some commentators are of the view that the pronoun in "mithlih" (the like of it) refers to the Noble Messenger (PBUH & His Pure Progeny), who was mentioned in the preceding phrase as "abdina" (Our Servant). Meaning, if you doubt the reality of this divine revelation, then bring forth a person like Muhammad (PBUH & His Pure Progeny), who never received any formal education nor learned to read and write, who can present such speech. However, this seems unlikely because elsewhere in the Quran it is stated: "Then let them produce a narration like it" (فلیاتو بحدیث مثلہ) (At-Tur: 34). In another place, it says: "Then bring a surah like it" (فاتو بسورة مثلہ) (Yunus: 38). This shows that "mithlih" is for the Quran, not for the Prophet (PBUH & His Pure Progeny).) The invitation to compete and the challenge must be definitive and should fully provoke the enemy and, idiomatically, challenge their honor so that they may use their full strength. In this way, when their inability and powerlessness are proven, they will know for certain that what they are confronting is not the work of a human but a divine work. Therefore, in the following verse, it is stated using various expressions: "But if you do not - and you will never be able to - then fear the Fire, whose fuel is men and stones" (فان لم تفعلوا و لن تفعلوا فاتقوا النار التی وقودھا الناس والحجارة). Meaning, the fire is already prepared for the disbelievers, and there will be no delay in it (اعدت للکافرین). "Waqood" means that which catches fire, i.e., the material that is flammable, like wood. It does not mean that from which fire is produced, for example, a matchstick or those special stones from which sparks of fire emerge. One group of commentators says that by "hijarah" (stones), the idols that were made from stone are meant, and they cite verse 98 of Surah Al-Anbiya as evidence for this: انکم وما تعبدون من دون اللہ حصب جھنم۔ Indeed, you and what you worship other than Allah are the fuel of Hell. Another group says that by "hijarah" is meant stones of sulphur, whose heat is greater than other stones. However, some commentators are of the view that the purpose of this expression is to draw attention to the intensity of Hell's heat, meaning it will have such heat and burning that it will set even stones and humans ablaze. In light of the preceding verses, what seems more appropriate is that the fire of Hell will emerge from within the humans and stones themselves, and it is a proven fact today that a great fire is hidden within bodies (in other words, forces exist that can be converted into fire). This concept is not difficult to understand, and it is also not necessary that this burning fire be understood to be like the common fire of this world. In Surah Al-Humazah, verses 6 and 7, it is said: نار اللہ الموقدة التی تطلع علی الافئدة۔ The kindled Fire of Allah, which springs from the hearts and spreads from the inside out (unlike the fire of this world, which reaches from the outside in).

We know that prophethood and messengership is the most magnificent station, bestowed upon a group of pure people, because other stations and positions rule over bodies, but prophethood is the station that rules over the soul and heart of society. In view of its very loftiness and exaltation, false claimants and many evil individuals lay claim to this station and take undue advantage of it. People could either accept the claim of every claimant or reject the call of all of them. If they were to accept all, it is clear how much chaos and confusion would ensue and what would become of the religion of God. And if they were to accept no one, the result is also misguidance and backwardness. On this basis, by the same reasoning that makes the existence of prophets necessary, true prophets must have a sign that distinguishes them from false claimants and is a testament to their truthfulness. Based on this principle, it is necessary for a prophet to bring a miracle that can bear witness to the truth of his messengership. And, as is clear from the word *mu'jizah* (miracle), the prophet must have the power to perform extraordinary acts (i.e., acts that do not normally occur), which other people are incapable of performing. The prophet who possesses a miracle must necessarily challenge the people to produce its like (i.e., to say, "You too should perform such an act") and present his miracle as the sign and token of the truth of his speech, so that if others are also able to perform such an act, they may do so. In terminology, this act is called *tahaddi* (challenge).

Among the miracles and extraordinary events that were issued from the Prophet of Islam (PBUH & His Pure Progeny), the Quran is the highest and most living proof of his truthfulness. The Quran is a book loftier than human thought. No one has been able to produce such a book to this day. It is such a great heavenly miracle. It was necessary for the past prophets to be present with their miracles and to invite their opponents to a challenge of producing something similar in order to prove their miraculous nature. In reality, their miracles had no language of their own; rather, the speech of the prophets would complete them. This same thing also holds true for the other miracles of the Prophet of Islam (PBUH & His Pure Progeny), besides the Quran. But the Quran is a speaking miracle. It is not in need of an introducer. It itself invites towards itself and calls the opponents to a challenge. It vanquishes them and emerges victoriously from the field of challenge itself. Therefore, centuries have passed since the death of the Prophet (PBUH & His Pure Progeny), yet the Quran, just as in the time of his life, is still presenting its claim today. The Quran is itself the religion and also the miracle, the law and also the proof of the law. The Quran is beyond the boundaries of time and space.

Rather, besides the Quran, the other miracles of the Holy Prophet (PBUH & His Pure Progeny) also used to manifest at a specific and determined time and place, and in front of specific individuals. For example, the speech of the newborn child of Hazrat Maryam, bringing the dead to life, and other such miracles of Hazrat Masih were for a specific time and place and for certain individuals. We know that for matters that are colored by time and place, the farther they are from that time and place, the more their impact will diminish, and this is one of the properties of temporal matters. But the Quran is not bound to any particular time or place. In the same way and state that it was manifest fourteen hundred years ago in the dark environment of the Hijaz, it shines its light upon us today in the same manner. In fact, due to the passage of time and the advancement of knowledge, our capacity has increased, enabling the people of the present era to benefit from it even more. It is clear that that which is not colored by its own time and place will be able to reach posterity and the entire world. And it is also clear that it is necessary for a universal religion to possess a universal and eternal proof of its truthfulness.

The extraordinary matters witnessed from past prophets, as true testaments to their speech, generally had a physical aspect. Healing the incurably sick, raising the dead, a newborn child speaking in the cradle, etc., all had physical aspects and captivated the human eye and ear. However, the Quranic words, which are composed of these same common letters and words, descend into the depths of the human heart and soul. The human spirit, perceiving them as wondrous and strange, becomes filled with feelings of admiration for them, and thoughts and intellects appear compelled to revere them. This is a miracle that deals only with minds, thoughts, and the soul. The superiority of such a miracle over physical miracles needs no explanation.

The Quran has challenged [people] in a few surahs to bring something like it. Some examples of this are as follows: 1. Surah Al-Isra, Ayah 88 (this surah was revealed in Makkah) is: قل لئن اجتمعت الانس والجن علی ان یاتوا بمثل ھذا القرآن لا یاتون بمثلہ ولو کان بعضھم لبعض ظھیرا۔ Say that if all humans and jinn were to gather to bring a book like the Quran, they could not do so, even if they were to be great allies and collaborators. 2. In verses 13 and 14 of Surah Hud (this was also revealed in Makkah), it is thus: ام یقولون افتراہ قل فاتوا بعشر سور مثلہ مفتریت وادعوا من استطعتم من دون اللہ ان کنتم صدقین فالم یستجیبو لکم فاعلموا انما انزل بعلم اللہ۔ Do they say that these verses are a fabrication against God? Say: If you are truthful, then bring ten fabricated surahs like it, and call for help whomever you can besides God. --And if they do not accept this invitation, then know that these verses are from God. 3. In verse 38 of Surah Yunus (which was revealed in Makkah), it is thus: ام یقولون افتراہ قل فاتوا بسورة مثلہ و ادعوا من استطعتم من دون اللہ ان کنتم صدقین۔ Do they say that a fabrication has been forged against God? You say: Bring forth a surah like it and call everyone for help besides God, if you are truthful. 4. The fourth example is this very verse under discussion, which was revealed in Madinah. As is clear, the Quran is giving the invitation to challenge with clarity and unparalleled decisiveness and certainty. Such clarity and decisiveness is a living sign of its truthfulness. The Quran, with a very decisive and clear statement, has invited all worlds and all humans who doubt the Quran's connection with the Originator of the universe to a challenge of producing something similar. Not only has it given the invitation, but it has also instilled a desire for the challenge and created an incentive for it, and in these verses, such words have been used that provoke their sense of honor. For example: ان کنتم صادقین۔ If you are truthful. فاتوا بعشر سور مثلہ مفتریت۔ Bring ten fabricated surahs like it. قل فاتوا بسورة مثلہ ان کنتم صادقین۔ If you are truthful, then produce just one surah like it. وادعوا من استطعتم من دون اللہ۔ Invite whomever you wish besides God. قل لئن اجتمعت الانس والجن۔ If you, jinn and humans, also unite. لا یاتون بمثلہ۔ They cannot bring its like. فاتقوا النار التی وقودھا الناس والحجارة ۔ Fear the fire whose fuel is the bodies of (sinful) people and stones. فان لم تفعلوا ولن تفعلوا۔ If you did not bring its like, and you can never bring it. We know that this was not just a literary or religious competition, but a political, economic, and social competition. Everything, even the survival of their very existence, was dependent on success in this competition. In other words, it was a complete competition that would illuminate the path of their life and death and their destiny. If they had succeeded, they would have had everything, and if they were defeated, they would have lost everything they had. Despite all this, such is the level of motivation and encouragement. Despite this, when we see that they knelt before the Quran in competition and could not bring its like, the Quran's being a miracle becomes more clear and more evident. The noteworthy point is that these verses are not specific to any particular time or place, but rather they are inviting all worlds and all centers of learning to the challenge, and there is no exception of any kind, and this challenge remains to this day.

Reflecting on the history of Islam makes the answer to this question clear, because during the time of the Messenger of Allah (PBUH & His Pure Progeny) and after him, even in Makkah and Madinah themselves, staunch and prejudiced Christians and Jews lived, who considered every opportunity to weaken the Muslims as a prize. Among the Muslims themselves, there was also a group of "Muslim-like" people. The Quran has named them hypocrites (munafiq). They played the role of spies against the Muslims, such as Abu 'Amir, the monk, and his hypocrite companions in Madinah, whose specific connections with the king of Rome are mentioned in history. These were the people who built Masjid al-Dirar in Madinah, from where that strange conspiracy emerged, which the Quran has mentioned in Surah At-Tawbah. It is a settled matter that this group of hypocrites and those prejudiced and staunch enemies kept a close watch on the Muslims' situation, and they welcomed anything that would cause harm to the Muslims. If these people had found such a book, they would have done everything possible to publish and propagate it to destroy and ruin the Muslims, or at the very least, they would have tried to preserve and protect it. This is why history has recorded the names of those individuals about whom there is even the slightest possibility that they stood up to challenge the Quran. Some of them are as follows: Abdullah bin Muqaffa': He authored the book "Al-Durrat al-Yatimah" for this very purpose. The book is still extant and has been published several times. There is not the slightest hint in this book that it was written to challenge the Quran. Despite this, we do not know why this attribution was made to him. Al-Mutanabbi, Ahmad bin Husayn al-Kufi: He was a poet. His name also comes up in this category, as he claimed prophethood, whereas many indications suggest that he devised this lofty program due to domestic failures and a desire for high status. Abu'l-Ala al-Ma'arri: His name is also included in this matter. Although harsh statements about Islam have been attributed to him, he never intended to challenge the Quran. Rather, he uttered very fine sentences about the greatness of the Quran, some of which will be pointed out. Musaylimah al-Kadhdhab: He was from Yamamah and is certainly among those individuals who stood up to challenge the Quran and, according to him, brought some 'verses' which were more for amusement. There is no harm in quoting a few of his sentences here: In opposition to Surah Adh-Dhariyat, he presented these sentences: i. والمبذرات بذرا والحاصدات حصدا والذاریات تمحا والطاحنات طحنا والعجنات عجنا والخابذات والثاردات ثردا والاقمات لقما اھا لة وسمنا۔ (Reference: I'jaz al-Quran by al-Rafi'i) Meaning: By the farmers, by the sowers of seeds, and by those who separate the grass from the wheat, and by those who separate the wheat from the grass. By the women who knead the dough, and by the women who bake the bread, and by the women who make tharid, and by those who lift a rich and soft morsel. ii. یاضفدع بنت ضفدع نقی ماتنقین نصفک فی الما ء ونصفک فی الطین لا لماء مکدرین ولا الشاربین تمنعین۔ (Reference: Quran wa Akharin Payambar) Meaning: O frog! Daughter of a frog! Croak as much as you wish. Half of you is in the water and half is in the mud. You neither muddy the water nor prevent anyone from drinking.

Here, it is necessary to quote a few sentences from great people—even those who are accused of opposing the Quran—so that the greatness of the Quran may be made manifest: Abul 'Ala al-Ma'arri: He is accused of opposing the Quran. He says: "It is a matter of agreement among all people, whether Muslim or non-Muslim, that the book which Muhammad brought has overwhelmed intellects in comparison to it, and to this day, no one has been able to bring a book like it. Its style does not resemble any of the customary styles of the Arabs, be it oratory, rajaz, poetry, or the rhymed prose of soothsayers. The book has such distinction and attraction that if one of its verses were present among other words, it would shine brightly like stars glittering in a dark night." Walid ibn al-Mughira al-Makhzumi: He was a person renowned among the Arabs for his good management. In the Age of Ignorance, his thought and deliberation were utilized for solving problems. For this reason, he was called "Rayhanat Quraysh" (the bouquet of Quraysh). It is said that when he heard a few initial verses of Surah Ghafir from the Noble Prophet (PBUH & His Pure Progeny), he came to a gathering of the Banu Makhzum and said: "By God, I have heard from Muhammad a speech that resembles neither the words of humans nor the speech of jinn." He added: وانّ لہ لحلاوة، ان علیہ لطلاوة وان اعلاہ لمثمر وان اسفلہ لمغدق، وانہ یعلو ولایعلٰی علیہ۔ His speech has a special sweetness and beauty. Its upper part is fruitful (like fruit-bearing trees) and its lower part is firmly established on a foundation (like the roots of old trees). It is a speech that overcomes all, and none can overcome it. (Reference: Majma' al-Bayan, Vol. 10, Surah al-Muddaththir) Carlyle: He is a famous historian and researcher from England who says about the Quran: "If we look at this sacred book, it becomes apparent that prominent truths and the mysteries and characteristics of existence have been nurtured in its rich contents in such a way that the greatness and reality of the Quran are clearly manifested. This in itself is a quality that is specific only to the Quran and cannot be seen in any other scholarly, political, or economic book. Certainly, there are some books whose study leaves deep effects on the human mind, but they can never be compared with the Quran. On this basis, it should be said that the primary virtues and foundational documents of the Quran, which are related to reality, pure sentiments, prominent topics, and its contents, are beyond all doubt. The virtues that lie in the perfection of humanity and the felicity of mankind reach their pinnacle in it, and the Quran clearly points to these virtues." (Reference: Sazmanha-ye Tamaddon-e Impratori-ye Islam) John Davenport: He is the author of the book "An Apology for Mohammed and the Koran." He writes about the Quran: "The Quran is so free and devoid of defects that it does not need even the slightest correction or revision. It is possible for a person to read it from beginning to end and not feel the slightest reproach or dejection." He then adds: "Everyone accepts that the Quran was revealed in the most eloquent and articulate language and in the dialect of the most noble and literary tribe of Arabia, the Quraysh, and it is filled with the most brilliant expressions and the most powerful similes." (Introduction to the book "Uzr-e Taqsir be Pishgah-e Muhammad wa Quran.") (This is a reference to the Persian translation of the original book. - Translator) Goethe: He is a German poet and scholar. He says: "The Quran is such a book that, in the beginning, the reader starts to turn away due to its weighty text, but after that, he becomes captivated by its attraction and then, involuntarily, falls in love with its numerous virtues." The same Goethe writes elsewhere: "For years and years, the popes, unacquainted with God, kept us away from the greatness of the Quran and its bringer, Muhammad. But the further we stepped onto the highway of knowledge and learning, the more the undue veils of ignorance and prejudice were lifted, and very soon this book, which cannot be praised enough, has drawn the world to itself, has had a profound effect on the world's knowledge and learning, and will ultimately become the focal point of the thoughts of people worldwide." He further writes: "In the beginning, we were averse to the Quran, but not much time passed before this book drew our attention and astonished us, to the point that we bowed our heads in submission before its principles and great scholarly laws." (Previous reference) Will Durant: He is a famous historian. He writes: "The Quran has created in Muslims a kind of self-respect, justice, and piety, the like and example of which is not found in other countries of the world." Jules La Beaume: He is a French thinker. In his book "Tafsil al-Ayat," he says: "The world took knowledge and learning from the Muslims, and the Muslims took these sciences from the Quran, which is an ocean of knowledge and learning, from which many canals have flowed for the world of humanity." Dienwert: He is another Orientalist. He writes: "It is necessary that we admit that the natural and astronomical sciences, philosophy, and mathematics that are prevalent in Europe are mostly due to the blessings of the Quran's teachings, and we are indebted to the Muslims. Rather, in this respect, Europe is an Islamic city." (Reference: Quran Barfaraz-e A'sar, with reference to Al-Mu'jizah al-Khalidah). Dr. Mrs. Laura Veccia Vaglieri: She is a professor at the University of Naples. In "Pishraft-e Sari'-e Islam," she writes: "The heavenly book of Islam is a model of miracle. The Quran is a book whose like cannot be produced. The model of the Quran's style and manner is not found in previous literature, and the effect this style produces in the human soul arises from its distinctions and sublimities. How is it possible that this miraculous book was self-authored by Muhammad, when he was an Arab who had not received education? We see in this book treasures and stores of knowledge that are beyond the capacity and potential of the most intelligent individuals, the greatest philosophers, and the most powerful politicians and jurists. For this reason, the Quran cannot be the word of any educated thinker or scholar." (Reference: Pishraft-e Sari'-e Islam.) (This is also a reference to the Persian translation of the original book. - Translator)

Since the last verse of the previous discussion threatened the disbelievers and deniers of the Quran with a painful punishment, the present verse mentions the fate of the believers, so that, in accordance with the Quran's style and method, the reality becomes clearer by contrasting the two. First, it says to give glad tidings to those individuals who have believed and performed righteous deeds, that for them are gardens of Paradise beneath which rivers flow (وبشر الذین امنوا وعملوا الصالحات ان لھم جنات تجری من تحتھا الانھار). We know that those gardens where water is not always present, but rather is brought from outside to irrigate them, do not have much freshness. Lushness and freshness are found in that garden which has its own water system and from which water is never cut off. Such a garden is not threatened by drought or water scarcity, and the gardens of Paradise are of this very kind. After this, regarding the various fruits of the gardens, it is said that whenever they are given the fruits of these gardens, they will say, "This is the same as what we were given before" (کلما رزقوا منھامن ثمرة رزقا قالوا ھذا الذی رزقنا من قبل). The commentators have stated several interpretations of this sentence. Some say its meaning is that these blessings are the reward for the deeds we performed previously in the world, and this matter has been provided for in advance. Some say that when the fruits of Paradise are brought to them again, they will say, "This is the same fruit we have eaten before." But when they eat it, they will find that its taste is new and its delight is fresh. For example, the apples and grapes we eat in this world, we perceive the same taste each time. But the fruits of Paradise, no matter how similar they appear, will give a new taste every time, and this is one of the special characteristics of that world; it is as if there is no repetition there. According to some other scholars, its meaning is that when they see the fruits of Paradise, they will find them similar to the fruits of the world, so that they do not feel a sense of unfamiliarity. But when they eat them, they will perceive a freshness and an excellent taste in them. It is not unlikely that the verse alludes to all these concepts and interpretations, because the words of the Quran sometimes carry multiple meanings. (In the discussion on the use of words with more than one meaning, we have proven that there is no issue with this). After this, the Quran further says that fruits will be presented to them which resemble one another (و اتوا بہ متاشابہا), meaning they will all be alike in quality and beauty. They will be of such a high quality that one cannot be preferred over another. This will be the opposite of the fruits of this world, where some are unripe and some are overripe, some have little color and fragrance, while others are colorful, fragrant, and aromatic. But the fruits of the gardens of Paradise will be progressively more fragrant, progressively sweeter, and progressively more attractive and beautiful. And finally, the blessing of Paradise that is mentioned is pure and chaste spouses. It is stated: For them therein are purified spouses (ولہم فیھا ازواج مطھرۃ). They will be pure from all the blemishes that are possible for them to have in this world. That is, if you look at the soul and heart, they are pure, and if you look at the physical body, it is pure. One of the problems with the blessings of the world is that when a person is graced with a blessing, the worry of its decline also accompanies it, and his heart becomes anxious. For this reason, these blessings are never truly satisfying. But since the blessings of Paradise are eternal and everlasting, there is no end or decline for them. Therefore, they are perfect and satisfying in every aspect. At the end of it, it is stated: The believers will abide in those gardens of Paradise forever and ever. (وہم فیہا خلدون).

In many verses of the Quran, Iman (faith) and Amal-e-Salih (righteous deeds) have been mentioned together. This is an indication of the fact that there can be no separation between them, and in reality, it is so because Iman and Amal-e-Salih complete each other. If Iman descends into the depths of the soul, then certainly its rays will also illuminate a person's deeds and will make their deeds into Amal-e-Salih. Just as when a luminous lamp is lit in a room, its rays are also visible outside through the skylights and windows. In Surah At-Talaq, verse 11, it is stated: ومن یومن بااللہ ویعمل صالحا یدخلہ جنٰت تجری من تحتھا الانھار خلدین فیھا ابدا۔ Whoever believes in God and performs righteous deeds, God will admit him into the gardens of Paradise, where beneath the trees rivers flow, and where those who enter will abide therein forever. In Surah An-Nur, verse 55, it is stated: وعد اللہ الذین آمنوا منکم وعملوا الصالحات لیستخلفنہم فی الارض۔ God has promised those individuals who believe and perform righteous deeds that He will make them a vicegerent on the face of the earth. Fundamentally, Iman is the root and Amal-e-Salih is its fruit. The existence of sweet fruit is proof of the root's health, and the health of the root is the cause for the nourishment of beneficial fruit. It is possible that people without faith may sometimes perform righteous deeds, but it is certain that there will be no permanence or constancy in it. The Iman that guarantees Amal-e-Salih is a faith whose roots have reached the depths of human existence and because of which, a sense of responsibility is created in a person.

It is a noteworthy matter that in this verse, only one attribute of the wives of Paradise is mentioned: "mutahharah". The mention of the attribute "mutahharah" (i.e., pure and clean) is an indication that the first and most important condition for a wife is purity. All other attributes are subordinate to it. A famous hadith of the Noble Prophet (PBUH & His Pure Progeny) illuminates this reality. He said: Iyyakum wa khadra' ad-diman. Qila: Ya Rasul Allah, wa ma khadra' ad-diman? Qala: Al-mar'ah al-hasna' fi manbit as-su'. (Reference: Wasail al-Shia, Volume 1, p. 19). Avoid the greenery that grows on a dung heap. It was asked, "O Messenger of Allah, what do you mean by this greenery?" He said: A beautiful woman who was raised in a bad family.

Although many Quranic verses discuss material blessings, for example, gardens beneath which rivers flow, palaces and mansions, pure spouses, colorful fruits and produce, and like-minded friends, etc., alongside these, the most important spiritual blessings have also been indicated, whose greatness and loftiness are impossible to measure by our standards. For example, in Surah At-Tawbah, verse 72, it is stated: وعد اللہ المومنین والمومنٰت جنٰت تجری من تحتھا الانھٰر خالدین فیھا ومسٰکن طیبة فی جنٰت عدن و رضوان من اللہ اکبر ذلک ھو الفوز العظیم۔ Allah, the Lord of the worlds, has promised the believing men and women gardens of Paradise beneath which rivers flow, and they will abide therein forever, and for them are pure dwellings in eternal gardens, and likewise the pleasure of the Lord, which is greater than all of these, and this is the great success. In Surah Al-Bayyinah, verse 8, after the mention of the material blessings of Paradise, it is said; رضی اللہ عنھم و رضوا عنہ۔ Allah, the Lord of the worlds, is pleased with them, and they are pleased with Him. The truth is that if a person reaches a station where they feel that God is pleased with them and they are pleased with God, they forget all other pleasures, attach their heart only to Him, and bring nothing else into their thoughts. And this is such a spiritual pleasure that it cannot be expressed in any way by tongue or speech. In summary, since the Day of Judgment and Resurrection has both a spiritual and a physical aspect, the blessings of Paradise also have both aspects, so that they may be comprehensive and every person can benefit according to their capacity and merit.

The first of the above-mentioned verses says that the Lord of the worlds is not ashamed to give an example of any of His creations, whether it is apparently as small as a gnat or something even greater than it (ان اللہ لایستحی ان یضرب مثلاً ما بعوضة فما فوقھا), because it is necessary for an example to be in accordance with the objective. In other words, an example is a means of depicting a reality. Sometimes, when the speaker is expressing the contemptibility of the claimants and their weak aspects, he chooses a weak thing for the example. For example, in Surah Al-Hajj, verse 73, it is said: ان الذین تدعون من دون اللہ لن یخلقوا ذبابا ولواجتمعو لہط و ان یسلبھم الذباب شیئا لا یستنقذوہ منہط ضعف الطالب والمطلوب۔ Those whom you worship besides God cannot even create a fly, even if they all gathered together for it. And if the fly were to snatch something from them, they would not have the power to take it back from it. Weak is the seeker and the one sought. You have seen that here, no better example could be presented than that of a fly or a similar thing to depict their weakness and inability. In Surah Al-Ankabut, when He wanted to depict the weakness of the supports of the idolaters, He likened them to a spider that has chosen a weak house for itself, because the weakest of houses in the world is that of the spider: مثل الذی اتخذوا من دون اللہ اولیاء کمثل العنکبوتصلے اتخذت بیتاط وان اوھن البیوت لبیت العنکبوت لو کانوا یعلمون۔ (عنکبوت۴۱) It is an established fact that if, on these occasions, instead of the example of these small things, the example of the greatest things in the world of creation, such as the stars and the vast heavens, were presented, it would be very inappropriate and not at all in accordance with the principles of eloquence and rhetoric. This is the point where the Lord of the worlds says that We do not refuse to give the example of a gnat or something greater than it, so that intellectual realities can be presented in the garb of sensory examples and then be placed at the disposal of the servants. In short, the purpose is to convey the objective; the examples should be like a garment that fits the stature of the subject matter. What is the meaning of "فما فوقہا"? The commentators have offered two types of interpretations for it: According to one group, it means "greater in smallness," because the example is describing smallness, therefore, being greater or above it is also from this perspective. This is just like when we say to someone, "Why are you going to so much trouble for one rupee, are you not ashamed?" and he replies, "I go to trouble for even more than this, even for one anna." Some say that it means greater in terms of size, meaning the Lord of the worlds gives examples of small things as well as large ones, according to the requirement of the situation. The first interpretation seems more appropriate. After this discussion, He says: As for those who have believed, they know that it is the truth from their Lord (فاما الذین آمنوا فیعلمون انہ الحق من ربھم). In the light of faith and piety, they are far from prejudice, hostility, and malice towards the truth, and they can see the face of truth completely and can comprehend the logic of the examples given by God. But as for those who have disbelieved, they say, "What did God intend by this example?" which has become a cause of division and difference. He has guided one group by it and led another astray (و اما الذین کفروا فیقولون ماذا اراد اللہ بھٰذا مثلا یضل بہ کثیرا و یھدی بہ کثیرا). In their view, this itself is proof that these examples are not from God, because if they were from God, everyone would have accepted them. But God gives them a brief and decisive answer that He misleads by it only the transgressors and sinners who are enemies of the truth (وما یضل بہ الا الفاسقین). Based on this, this entire discourse is from God and is light and guidance, but it requires a discerning eye that seeks benefit. Now, if these blind-hearted ones have resorted to opposition and stubbornness, then it is their own loss and detriment; otherwise, there is no flaw in these divine verses. (Some commentators say that the sentence 'یضل بہ کثیرا...' is the word of God and not of the disbelievers. In that case, the meaning would be that in response to those who say, 'What is the purpose of these examples?', God says that the purpose is to guide many and to mislead many). No one is misled except the transgressors, but the first interpretation seems correct).

Various examples are presented to clarify truths and make the meanings impressive, and their effectiveness is undeniable. Sometimes, the mention of an example shortens the path so much that both the speaker and the listener are saved from the trouble and difficulty of extensive philosophical reasoning. More importantly, there is no other way to generalize and disseminate complex scholarly concepts to a public level except by utilizing appropriate examples. The effect of an example in silencing obstinate and evasive people also cannot be denied. In any case, likening the rational to the perceptible is an effective method for explaining intellectual and rational matters (however, as we have said, the example must be appropriate, otherwise it will be misleading, just as dangerous, and will lead one away from the objective). For this reason, we find many examples in the Quran, each of which is very attractive, very pleasant, and very effective, because this book is extremely eloquent and articulate for all human beings, for individuals of every level, and for people of every rank in terms of thought and information. (The extent of the effectiveness of examples in human life has been discussed in detail in this regard in Surah Ra'd, verse 17, which can be referred to in the tenth volume of Tafsir-e-Namoona.)

Although the excuse-makers have used the smallness of the mosquito and the fly as a means for mockery and objections against the Quranic verses, if they had fairness, perception, and awareness, and had they reflected upon the structure and makeup of this tiny creature, they would have understood that a world of intricacy and excellence has been expended in its creation, which leaves the intellect astonished. Imam Ja'far al-Sadiq (alayhis salam) states regarding the creation of this small animal: The Lord of the Worlds has given the example of the mosquito, although it is very small in size, yet its body contains all the instruments, organs, and limbs that are in the body of the largest land animal, meaning, the elephant, and in addition to that, it has two organs (antennae and wings) that the elephant does not possess. The Lord of the Worlds wishes to explain the excellence and perfection of creation to the believers through this example. Reflecting upon this seemingly weak creature, which God has created like the elephant, directs man's attention towards the greatness of the Creator. Especially its proboscis, which is like the trunk of an elephant, is hollow from the inside, and with a special force, it draws blood towards itself. This spout of its is the world's most excellent tunnel, and its internal opening is very fine. God has given the mosquito the power of suction and expulsion, and the power of digestion. Similarly, He has appropriately given it hands, feet, and ears. He has given it wings so that it can search for food, and the wings move up and down with such speed that their movement cannot be seen by the eye. This animal is so sensitive that it senses danger merely from the movement of something and very quickly removes itself from the place of danger. And the astonishing thing is that despite being extremely weak, it can overwhelm the largest of animals. Regarding this, there is a wondrous and amazing sermon of Hazrat Amir al-Mu'minin Ali (alayhis salam) in Nahj al-Balagha. He said: If all the living beings of the world were to gather and try together to create one mosquito, they could never do so; rather, their intellects would be stunned by the secrets of this creature's creation. Their powers would be rendered helpless, and they would become exhausted and reach their end. After much searching, they would finally, being defeated, confess that they are helpless in the matter of the mosquito's creation and would admit their inability, to the extent that they are even helpless to annihilate it. (Nahj al-Balagha 186)

The apparent meaning of the previous verse may create the doubt that there is an element of compulsion in guidance and misguidance, and that it depends on God's will, whereas the last sentence of this verse reveals the reality that the source of guidance and misguidance is a person's own deeds. The explanation for this is that a person's deeds and character always have specific results and fruits. Among these, if the deed is righteous, its result is enlightenment of the conscience, Divine grace, guidance from God, and a better outcome. Verse 29 of Surah Al-Anfal is a witness to this matter. It is stated: یا ایھا الذین امنوا ان تتقوا اللہ یجعل لکم فرقانا۔ O you who have believed! If you adopt piety, God will grant you the ability to distinguish between truth and falsehood and an enlightened conscience. And if a person remains engaged in evil deeds, the darkness of his heart will increase, and his inclination towards sin will grow; in fact, at times, he will reach the brink of denying God. The witness to this is verse 10 of Surah Ar-Rum, in which it is said: ثُمَّ كَانَ عَاقِبَةَ الَّذِينَ أَسَاؤُوا السُّوأَى أَن كَذَّبُوا بِآيَاتِ اللَّهِ وَكَانُوا بِهَا يَسْتَهْزِؤُون Those who committed evil deeds reached a point where they now began to mock the signs of Allah. In another verse, it is said: فلما زاغوا ازاغ اللہ قلوبھم۔ (As-Saff: 5) When they deviated from the truth, God also turned their hearts away. The verse under discussion is also a witness to this same concept when it states, `وما یضل بہ الاالفٰسقین`, meaning God misguides only the *Fasiqin* (the defiantly disobedient). Based on this, the choice of a good or bad path is in our own hands from the very beginning. Every person's conscience accepts this reality. After making the choice, we have to face its inevitable consequences. In short, according to the Quran, guidance and misguidance are not the names for a compelled choice of a good or bad path. Rather, numerous verses of the Quran bear witness that guidance means the provision of means for felicity, and misguidance means the cessation of favorable conditions. However, there is no element of compulsion in this, and this provision of means (which we call *tawfiq* or Divine grace) or the withdrawal of means (which we call *salb-e-tawfiq* or withdrawal of Divine grace) is a result of a person's own deeds. We can present this reality with a simple example. When a person passes by a place where one can fall or a dangerous, large canal, the closer he brings himself to the canal, the more slippery the ground under his feet becomes. In such a situation, the probability of falling becomes greater and that of being saved becomes less. And the farther a person keeps himself from it, the more firm and reassuring the ground under his feet will be, and the probability of falling will be less. One of these is called guidance, and the other is misguidance. From this discussion, the response to those who raise objections to the verses on guidance and misguidance will become completely clear.

By *fāsiqīn* is meant those people who step outside the ordinance of servitude and worship, because in its original linguistic sense, *fisq* refers to a date stone coming out of the date. Its meaning was expanded, and this word came to be used for those people who deviate from the highway of servitude to God.

Since the end of the previous verse discussed the misguidance of the transgressors (*fāsiqīn*), this verse completely identifies them by stating three of their characteristics. An examination of these signs and characteristics is presented below. (1) The transgressors are those who, after making a firm covenant with God, break it (Al-Ladhīna yanquḍūna ‘ahda Allāhi min ba‘di mīthāqihi). The reality is that human beings have made various covenants with God: the message of monotheism and God-consciousness, and the covenant not to follow Satan and carnal desires. The transgressor breaks all these covenants. He disobeys the command of the Truth and follows Satan and carnal desires. Where and how was this covenant made? Here, the question arises that a covenant is a two-sided affair. We have no recollection of having made any such covenant with our Lord in the past. The answer to this question becomes clear by paying attention to one point, which is that in the depths of the soul and the inner nature of man, there exists a specific consciousness and certain kinds of faculties, through the guidance of which man can adopt the straight path. And through this same means, while avoiding the following of carnal desires, he can give a positive response to the call of the divine leaders and align himself with that call. The Quran considers this specific innate nature (*fitrah*) to be the divine covenant. In reality, this is a creational (*takwīnī*) message, not a legislative and legal (*tashrī‘ī wa qānūnī*) one. The Quran says: Alama‘had ilaykum yā banī ādama an lā ta‘budū ash-shayṭāna innahu lakum ‘aduwwun mubīn. Wa ani‘budūnī hādhā ṣirāṭun mustaqīm. (Yā Sīn, 60, 61) O Children of Adam! Did We not take this covenant from you that you should not worship Satan, who is your clear enemy, and that you should worship Me alone, which is the straight path? It is clear that this is an allusion to that same innate nature (*fitrah*) of monotheism and God-consciousness, and it is an indication of the love within man for traversing the path of perfection. The second proof for this is the sentence present in the first sermon of Nahj al-Balaghah: Wa ba‘atha fīhim rusulahu wa wātara ilayhi anbiyā’ahu li-yasta’dūhum mīthāqa fiṭratihi. The Lord of the worlds sent His messengers to people one after another so that they may ask them to act upon their natural covenant. In clearer terms, it can be said that God has given man every abundant blessing and, along with it, has practically taken a covenant from him in the language of creation. He has given him eyes so that he may see the realities with them, given him ears so that he may hear the voice of truth, and similarly other blessings. When a person does not act in accordance with his innate nature or misuses the God-given faculties, it is as if he has broken the covenant of God. The transgressors trample upon all or some of these natural covenants. (2) After this, the Quran points out the second sign of the transgressors thus: they sever the ties that God has commanded to be maintained (wa yaqṭa‘ūna mā amara Allāhu bihī an yūṣala). Although many commentators have considered this verse to be specific to severing the ties of kinship (*qata‘ rahmī*) and relationships with relatives, deep reflection on the verse's concept indicates that its meaning has greater breadth and generality, making the severing of kinship one of its instances. This is because the verse says that the transgressors sever those relationships and ties which God has commanded to be maintained. Now, these bonds encompass kinship ties, ties of friendship, societal ties, connection and bonds with divine leaders, and the connection with God. Therefore, the verse should not be confined to the meaning of severing kinship and trampling upon family relationships. This is why, according to some commentators, this verse means to sever the connection with the prophets and the believers. According to others, its concept is to sever the connection with the prophets and the heavenly books, because God has commanded that the connection with them be kept strong. It is clear that these interpretations are also part of the verse's concept. In some traditions, the interpretation of "mā amara Allāhu bihī an yūṣala" has been related to Amir al-Mu'minin and the Ahl al-Bayt. [Reference: Nur al-Thaqalayn, Vol. 54. (For further explanation and for traditions related to the breadth of the meaning of these bonds, see the commentary on Surah Ra'd, verse 21 in this same tafsir (Namuna)).] (3) Another sign of the transgressors is creating corruption in the land, which is pointed out in the final stage. They create corruption in the land (wa yufsidūna fī al-arḍ). It is clear that those who have forgotten God, turned away from His obedience, and do not treat their relatives with mercy and compassion—how will they deal with others? They will be concerned with achieving their own objectives, their own pleasures, and personal benefits. Whatever the state of society, it makes no difference to them. Their goal is to gain maximum benefit and achieve success in their objective. To reach this goal and purpose, they do not care about any wrongdoing. It is clear what kinds of corruption are created in society by this way of thinking and acting. At the end of the verse under discussion, it is said that these are the ones who are the losers and who suffer loss (ulā’ika hum al-khāsirūn). Indeed, it is so. What loss could be worse than this, that a person spends all the material and spiritual capital with which he could have attained great honors and felicities, on the path of his own annihilation and destruction, misfortune, and dark deeds? And for those who, by fulfilling the requirements of the concept of *fisq* (transgression), have exited the center of obedience, what else can be in their fate besides this?

Although the previous verse speaks about respecting all divine ties, without a doubt, the bond and connection of kinship is its clear and bright manifestation. Islam places great importance on *silah al-rahim* (maintaining ties of kinship), helping and supporting relatives, and loving them, and it strictly forbids *qat' al-rahim* (severing ties of kinship) and cutting off contact with relatives and loved ones. The importance of *silah al-rahim* is such that the Noble Prophet (PBUH & His Pure Progeny) says: *Silat al-rahim ta'muru al-diyar wa tazidu fi al-a'mar wa in kana ahluha ghayra akhyar.* [Safinat al-Bihar, vol. 1, p. 514] Maintaining ties of kinship causes cities to flourish and increases lifespans, even if the people who practice it are not good people. Among the sayings of Imam Sadiq (alayhis salam) is: *Sil rahimaka wa law bi-sharbatim min ma' wa afdalu ma yusalu bihi al-rahim kaff al-adha 'anha.* [Safinat al-Bihar, vol. 1, p. 514] Strengthen the knot and bond of kinship, even if it is with a sip of water, and the best way to serve them is that (at the very least) no harm or trouble reaches them from you. The ugliness and sin of severing kinship are such that Imam Sajjad (alayhis salam) advised his son to avoid the company of five groups, and one of these five groups is those who sever ties of kinship: *Wa iyyaka wa musahabat al-qati' li-rahimihi fa-inni wajadtuhu mal'unan fi kitabillah.* [Safinat al-Bihar, vol. 1, p. 516 (entry: rahim)] Avoid the company of one who severs ties of kinship, for the Quran has declared him cursed and distant from the mercy of God. In Surah Muhammad, verses 22-23, it is stated: *Fahal 'asaytum in tawallaytum an tufsidu fi al-ard wa tuqatti'u arhamakum. Ula'ika alladhina la'anahum Allah.* So what can be expected of you, other than that if you gain authority, you would spread corruption in the land and sever your ties of kinship? Such are the ones who deserve the curse of God. In summary, the Quran has stern injunctions for those who sever kinship and break the bonds of relationship, and the Islamic hadiths also severely condemn them. In a hadith, it is narrated that the Messenger of Allah (PBUH & His Pure Progeny) was asked which act is most detested in the sight of God. He (PBUH & His Pure Progeny) replied: Associating partners with God. He was asked, after that, which act is the greatest cause of divine wrath? He said: Severing ties of kinship. [Safinat al-Bihar (entry: rahim)] The reason Islam has so greatly emphasized the protection and preservation of kinship is that for the stability, progress, perfection, and greatness of a large society, it is necessary to start the work from smaller units. Whether this greatness is required in economic and military terms or in spiritual and moral terms, when progress and stability are created in the smallest units, the larger society will automatically be reformed. Islam has fully utilized this method for the greatness of the Muslims. It has commanded the reform of these units, and generally, people do not turn away from helping, assisting, and bestowing greatness upon them, because it advises strengthening the foundations of those individuals whose blood flows in their veins and who are members of one family. It is clear that when the small groups of kinship meet with success, the larger group will also attain greatness and become strong in every respect. The hadith which states that "maintaining ties of kinship causes cities to flourish" probably alludes to this very point.

It is noteworthy that the interpretation of the verse is such that what God has commanded to be joined, the transgressors sever. Here, the question arises: is it possible to sever before joining? In response, we say that by "joining" is meant the continuation of those bonds that the Lord of the worlds has established naturally and innately between Himself and His servants, or between the servants themselves. In other words, God has commanded that these innate and natural bonds be protected and upheld, but the sinners sever them (pay special attention to this).

See ayat 29 for tafseer.

In the two verses mentioned above, the Quran, by mentioning a series of divine blessings and astonishing creation, has drawn man's attention towards the Lord and His greatness, and is completing the arguments regarding the knowledge of God that were stated in the previous verses (21 and 22). The Quran here begins the proof of God's existence from a point that no one can deny, and that is the mysterious issue of life. First, it says: How can you disbelieve in God when you were lifeless bodies, and He gave you life and clothed your bodies with the garment of life (کیف تکفرون باللہ وکنتم امواتا فاحیاکم). The Quran reminds us all that before this, you were dead like stones, wood, and inanimate objects, and the breeze of life had not passed through your alley. But now, you are the possessor of the blessing of life and existence. You have been granted organs, senses, and the faculties of perception. Who has granted you this existence of life? Did you give all this to yourselves? It is clear that every fair-minded person, without any hesitation, admits that this blessing is not from himself, but has been received from an All-Knowing and All-Powerful Originator, Who was aware of all the secrets and complex laws of life and had the power to organize them. Here, the question arises: then why do you deny the God who bestows life and existence? In today's age, it has been proven to all scholars and researchers that we have no issue in this world more complex than life and existence. This is because despite all the strange and wonderful progress that man has achieved in the natural sciences and arts, the enigma of life has not yet been solved. This issue is so mysterious that the intellects, thoughts, and efforts of scholars have so far been unable to comprehend it. It is possible that in the shadow of tireless efforts, man may gradually become aware of the secrets of life in the future. But the issue is, can anyone attribute this matter, which is the result of very deep reflection, is mysterious, and requires immense knowledge and power, to an unconscious nature—a nature that is itself devoid of life? This is the point where we say that the appearance of life in this world of nature is the greatest proof for the existence of God, and many books have been written on this subject. The Quran, in the verse above, specifically takes recourse to this very issue. We will move on from this brief indication for now. After reminding of this blessing, the Quran presents a clear argument, and that is the issue of death. The Quran says: Then God will cause you to die (ثم یمیتکم). Man sees that his relatives, kin, and friends die one after another, and their lifeless bodies are buried under the soil. This is also a point for reflection: who, after all, took existence away from them? If their life was from themselves, it would have been eternal. The fact that it is taken away is proof that someone else had given it to them. The one who creates life is the same one who creates death. Thus, it is in Surah Mulk, verse 2: الذی خلق الموت والحیٰوة لیبکوکم ایّکم احسن عملاَ۔ He is the One Who created death and life to test you as to which of you is best in deed. The Quran has presented these two clear proofs for the existence of God. It has prepared the human soul for other issues, and from this discussion, it has explained the issue of *Ma'ad* (the Hereafter) and life after death. Then it says: After that, He will bring you to life again (ثم یحییکم). Of course, this life after death is not surprising in any way because man was like this before as well. After paying attention to the first proof (i.e., granting life to the lifeless), accepting the issue of receiving life a second time after the dispersal of the body's parts is not difficult; rather, it is easier than the first time (although for a Being whose power is infinite, 'easy' and 'difficult' have no meaning). The surprising thing is that there were some people who had doubt and hesitation about the resurrection of humans, even though they knew about the first life which came into being from inanimate matter. It is noteworthy that the Quran, from beginning to end, opens the book of life before man and, in a brief statement, portrays for him the beginning and end of life and the issue of *Ma'ad* and the Day of Judgment. At the end of this verse, it says: Then to Him you will be returned (ثم الیہ ترجعون). The meaning of returning to God is returning to the blessings of God. That is, you will return to the blessings of the Day of Judgment and the day of rising again from the graves. A witness to this is Surah An'am, verse 36, where it states: والموتی یبعثھم اللہ ثم الیہ یرجعون۔ And the dead, Allah will resurrect them; then to Him they will be returned. It is possible that the intended meaning of returning to God is a reality more subtle and precise than this, which is that all beings have started their journey from the point of non-existence, which is point zero, and all beings are in a process of evolutionary perfection and are moving towards the Infinite, which is the Being of the Lord. Therefore, the process of evolutionary perfection does not cease with death, and this perfection will continue a second time in the Hereafter towards a higher level of life. After mentioning the blessing of life and the issue of the Origin and the Hereafter, God, pointing towards a vast blessing, says: He is the One Who created for you all that is on the earth (ھو الذی خلق لکم ما فی الارض جمیعا). Through this statement, the existential value of human beings and their lordship over all the beings of the earth has been specified. From this, we understand that God has created man for a very valuable and great purpose. He created all things for him. Now, for what purpose was he [man] created? Man is the most superior being in this arena of the universe and holds the most value in the arena of the universe. It is not only this verse that describes the high station of man; rather, there are many such verses in the Quran that introduce man as the primary purpose of all creation, as it appears in Surah Jathiyah, verse 13: وسخّر لکم ما فی السمٰوات وما فی الارض۔ And He has subjected to you whatever is in the heavens and whatever is on the earth. Elsewhere, it is stated in more detail: وسخر لکم الفلک ۔۔۔و سخر لکم الانھار ( ابراہیم ، آیہ ۳۲ ) وسخر لکم اللیل والنھار (ابراہیم، آیہ ۳۳) ۔۔۔ وسخر البحر ( نحل ، آیہ ۱۴)۔۔۔و سخر الشمس والقمر۔(ابراہیم، آیہ ۳۳) He subjected for you the ships... and subjected for you the rivers (Ibrahim, verse 32)... and subjected for you the night and the day (Ibrahim, verse 33)... and subjected the sea (Nahl, verse 14)... and subjected the sun and the moon (Ibrahim, verse 33). More discussion on this topic has been done in this same tafseer under Surah Ra'd, verse 2, and Surah Ibrahim, verses 32 and 33. Returning to the proofs of monotheism, it says: Then the Lord of the worlds turned towards the heavens and fashioned them into seven heavens, and He is All-Knowing of every thing (ثم استوی الی السماء فسواھن سبع سمٰوٰت و ھو بکل شیء علیم). The word "istawa" is derived from the root "istiwa'". In the lexicon, it means complete encompassment, dominion, and full power over creation and administration. The word "thumma" in the phrase "thumma istawa ila al-sama'" does not necessarily mean a temporal delay; rather, it could mean a delay in narration and the presentation of realities one after another.

The above verse is one of those that explicitly negates the doctrine of reincarnation (tanasukh), because those who hold the belief of reincarnation think that after death, a person returns to this same life a second time. However, what happens is that their soul enters another body and another sperm drop (nutfah) and begins life anew in this same world, and it is possible for this cycle to be repeated many times. This repeated life in this world is called reincarnation (tanasukh) or the return of souls (aud-e-arwah). The aforementioned verse explicitly states that after death, there is not more than one life. It is known that this life is the very life of the resurrection (ma'ad) and the Day of Judgment (qiyamah). In other words, the verse says that in total, you had and have two lives and two deaths. First, you were dead (you were in the inanimate world of beings). The Lord of the worlds gave you life, then He will cause you to die and will bring you to life again. If reincarnation were correct, then the number of a person's lives and deaths would be more than two each. This same theme is also seen in several other verses of the Quran, which will be indicated in their respective places. [No objection can be raised on this issue on account of the topic of 'raj'at' (the return). Firstly, 'raj'at' is for a specific group; it is not general, whereas the verse under consideration is stating a universal principle. Furthermore, in 'tanasukh', the bodies and their constituent parts are different, whereas in 'raj'at' this is not the case]. On this basis, the doctrine of reincarnation (tanasukh), which is also called the return of souls (aud-e-arwah), is, in the view of the Quran, false and baseless. Besides this, we also have clear rational arguments that negate this doctrine, from which it is proven to be a kind of outdated and retrogressive doctrine that goes against the law of evolution/perfection (takamul). This has been discussed in its proper place. [Refer to the book "Aud-e-Arwah wa Irtibat-e-Arwah" (The Return of Souls and the Connection of Souls)]. It is also necessary to mention the point that some people might consider the aforementioned verse to be an indication of the life of the Barzakh, whereas the verse does not indicate this in any way. It only says that first you were lifeless bodies, the Lord of the worlds created you, again He will cause you to die—which is an indication of the end of the life of this world—then He will bring you to life (this is an indication of the life of the Hereafter), and towards Him you will continue your journey of perfection.

See ayat 33 for tafseer.

See ayat 33 for tafseer.

See ayat 33 for tafseer.

The word "sama" is used in the lexicon in the sense of "above" and it is a comprehensive concept with various applications. Therefore, we see that this word has been used in the Quran on diverse occasions. i. Sometimes, it is spoken for the direction "above" in the vicinity of the earth, as it is stated: *Alamtara kayfa daraba Allahu mathalan kalimatan tayyibatan kashajaratin tayyibatin asluha thabitun wa far'uha fi as-sama'.* (Ibrahim - 24) Have you not seen how God, the Lord of the worlds, has likened a pure word to a pure tree whose root is firm and fixed, and its branches are in the sky. ii. Sometimes, the word "sama" is spoken for a place very far from the surface of the earth (the place of clouds). As He has said: *Wa nazzalna min as-sama'i ma'an mubaraka.* (Qaf - 9) We send down blessed water from the sky. iii. Sometimes, the dense layer of air surrounding the earth is called the sky. As it is stated: *Wa ja'alna as-sama'a saqfan mahfuza.* (Al-Anbiya - 32) We have made the sky a secure and strong roof. This is because we know that the earth's atmosphere, which is established over our heads like a roof, is so strong that it protects the globe from the falling of celestial stones. These stones, which continuously, day and night, come into the center of the earth's gravity and are pulled towards it, would have us always in the range of these dangerous stones if the dense layer of air were not present. But the existence of this layer causes these stones to burn up and turn to ash within the earth's atmosphere itself. iv. And sometimes this word is used for the upper spheres: *Thumma istawa ila as-sama'i wa hiya dukhan.* (Fussilat - 11) (Ha Mim Sajdah) Then He turned towards the sky while it was smoke and vapor. (He created the spheres from the primordial gas.) Now we return to the main point, which is what is meant by the seven heavens. In this regard, there are diverse statements and various interpretations from the commentators and scholars of Islam. (a) Some take the seven heavens to mean the seven planets (i.e., Mercury, Venus, Mars, Jupiter, Saturn, the Moon, and the Sun). According to the ancient astronomers, the Moon and the Sun were also included among the planets. [Some scholars have divided the ten spheres of the solar system (nine planets are famous; there is another planet that was between Mars and Jupiter but it disintegrated, and a part of it is still revolving in that same orbit) into two parts. One group is that which revolves within the orbit of the Earth (which includes Mercury and Venus), and one group is outside the Earth's orbit and above it. Perhaps this interpretation refers to these outer seven planets]. (b) Some are of the view that it refers to the layers of dense air around the earth, and they are the different layers that are one above the other. (c) Some say that the number seven here is not in the sense of a specific number but is a number of plentitude, which means many and a large quantity. There are several examples of this in Arab speech and in the Quran itself, for instance, in Surah Luqman, verse 27, it is said: *Wa law anna ma fi al-ardi min shajaratin aqlamun wa al-bahru yamudduhu min ba'dihi sab'atu abhurin ma nafidat kalimatullah.* If the trees of the earth were to become pens and the sea were to become ink, and seven more seas were to join it, even then the words of God could not be written. It is quite clear that in this verse, seven does not mean the specific number seven, but rather, even if a thousand seas were to become ink, the infinite knowledge of God could not be written with it. Based on this, it can be said that by seven heavens, multiple heavens and many spheres of the upper world are meant, and no specific number is intended. (d) The view that appears more correct is that by "samawat sab'" is meant the heavens in their real sense. The repetition of this phrase in various verses of the Quran indicates that the number seven here is not in the sense of plentitude but is an indication of a specific number. However, it is apparent from the verses of the Quran that all the spheres, fixed stars, and planets that we see are part of the first heaven, and besides it, six other worlds exist that are beyond our sight and the reach of today's scientific instruments. And collectively, the seven heavens constitute seven worlds. The Quran is a witness to this discussion: *Wa zayyanna as-sama'a ad-dunya bi-masabih.* (Fussilat, 12) We have adorned the lowest heaven with the lamps of the stars. In another place, it is like this: *Inna zayyanna as-sama'a ad-dunya bi-zinatin al-kawakib.* (As-Saffat - 6) Indeed, We have adorned the lowest heaven with the beauty of the stars. From these verses, it is clear that whatever we see, which is called the world of stars, is all the first heaven. Besides this, six other heavens exist, about the details of which we have no information. What we have said, that there are six other heavens which are unknown to us and it is possible that future sciences may unveil them, is because the more man's imperfect sciences advance, the more they gain access to new wonders of creation. For example, the science of astronomy has only reached a point beyond which the telescope does not have the power to see. The discoveries of large observatories have reached a distance of a billion light-years, and scientists admit that this is the beginning of the universe, not the end. Therefore, what is to prevent the discovery of more heavens, galaxies, and other worlds with the future advancement of astronomy? It is better that this discussion be heard from one of the world's great observatories.

The Palomar Observatory has described the upper world as follows: "Until the telescope of the Palomar Observatory was built, the expanse of the universe visible to us was no more than five hundred light-years. But now, this telescope has extended the expanse of our universe to one billion light-years. As a result, several million new galaxies have been discovered, some of which are located at a distance of one billion light-years from us. But beyond the distance of one billion light-years, a vast, terrifying, and dark space is seen, in which nothing is visible. Meaning, light cannot pass through from there to affect the photographic plate of the observatory's telescope. But undoubtedly, several hundred million galaxies exist in this terrifying and dark space, yet our world is safe from the gravitational pull of these galaxies. This great universe that is visible, in which several hundred million galaxies exist, is a small, insignificant particle of a much greater world. And we cannot yet say with certainty whether there is another world above this second world." (Reference: 'Faza' magazine, Farvardin issue, 2351 Hijri Shamsi). From this discussion, it becomes clear that despite its amazing progress regarding the heavens, the world of science considers its discoveries to be the beginning of the universe, not its end. Rather, it considers it a small particle in comparison to a great universe.

In the preceding verses, we have read that God created all the bounties of the earth for man, and in these verses, the leadership and vicegerency of man have been formally explained, and that spiritual status has been clarified due to which he was worthy of all these favors. These verses refer to the manner of the creation of Adam (the first man), and in this series of verses, which begins from verse 30 and continues to 39, three fundamental issues are explained: (1) The Lord of the worlds informing the angels about the vicegerency and guardianship of man on earth, and the conversation the angels had with God in this regard. (2) The command for the angels to prostrate and show reverence to the first man, which is mentioned in various verses of the Quran on different occasions. (3) The description of Adam's state and stay in Paradise, the events that led to his exit from Paradise, Adam's repentance, and then Adam and his progeny coming to and settling on the earth. The verses under discussion speak of the first of these stages. It was God's desire to create a being on the face of the earth who would be His representative, whose attributes would be a reflection of the divine attributes, and whose rank and station would be higher than the angels. It was God's wish and will that the entire earth and its bounties, all its powers, all its treasures, all its mines, and all its resources be entrusted to him as well. It is necessary that such a person possess intellect, consciousness, an abundant share of perception, and capability, on the basis of which he can assume the position of leadership and guidance of the earthly beings. That is why the first verse says: remember the time when your Lord said to the angels, "I am going to place a successor on earth" (واذ قال ربک للملٰکة انی جاعل فی الارض خلیفة). "Khalifa" means successor. But whose successor is meant here, and successor in what? The exegetes have offered various interpretations for this: Some say it means the successor to humans or other beings who lived on the earth before. Some have understood it to mean that subsequent generations of humans will be successors to one another. But the fair view, which many researchers have also accepted, is that it refers to divine vicegerency and God's representation on earth, because the subsequent question of the angels and their statement that the progeny of Adam might be a source of corruption and bloodshed, while they glorify and sanctify Him, is consistent with this meaning, as representation of God on earth is not compatible with such acts. Similarly, the teaching of the "names" to Adam, the details of which will come later, is another clear proof for this claim, and the prostration before Adam is also a witness to this same purpose. In any case, God wanted to create a being who would be the bouquet of the world of existence, possess the eligibility for the station of divine vicegerency, and be God's representative on earth. (In the commentary of these verses, a hadith narrated from Imam Sadiq (peace be upon him) also points to this meaning: that after recognizing the station of Adam, the angels understood that Adam and his progeny were more deserving of being God's vicegerents on earth and His proof over creation.) (Reference: Ma'ani al-Akhbar, as cited in Al-Mizan, vol. 1, p. 121. Although this hadith mostly reveals the station of the Prophets and Imams, it is known that it is not exclusive to them; rather, they are the most perfect and complete exemplars of this subject.) The verse under discussion further states that the angels, in order to comprehend the reality and not for the purpose of objection, submitted: "Will You place on it (as a successor) one who will spread corruption therein and shed blood?" (قالوا اتجعل فیھا من یفسد فیھا ویسفک الدماء). "Whereas we glorify You with praise and sanctify You" (ونحن نسبح بحمدک ونقدس لک). But here, God gave them a veiled and concise answer, the clarification of which became apparent in the later stages. He said: "I know that which you do not know" (قال انی اعلم ما لا تعلمون). As is apparent from their conversation, the angels understood that this human would not lead but would cause corruption, shed blood, and create mischief. But it needs to be seen how they understood this. Some say God had informed them about the future condition of man in brief. While some surmise that the angels understood this from the words "fi al-ard" (on the earth), because they knew that man would be created from clay, and matter, due to its limitations, is naturally a center of conflict and contention. This is because the limited material world cannot satisfy the nature of humans, who desire more, to the extent that even if the whole world were given to one individual, it is possible they would still not be satiated. If there is not a sufficient sense of responsibility, this state becomes a cause for corruption and bloodshed. Some other exegetes believe that the angels' prediction was because Adam was not the first creation on the face of the earth; rather, there were other creations before him who had engaged in conflict, strife, and bloodshed. The bad record of the creation before them became the cause of the angels' misgivings about the progeny of Adam. These three interpretations do not differ much from one another; that is, it is possible that all these matters were the cause of the angels' attention, and in reality, this was also a truth which they stated. That is why God, in His reply, did not deny it anywhere, but rather, along with this truth, there were more truths about man and his station of which the angels were not aware. The angels thought that if the purpose was servitude and worship, then they were its perfect exemplars. They are always immersed in worship; therefore, they are most worthy of the vicegerency. But they were unaware that lust, anger, and various kinds of desires do not exist in their being, whereas man is surrounded by inclinations and lusts, and Satan whispers to him from all sides. Therefore, their worship is vastly different from the worship of man. How can the obedience and submission of one caught in a storm be compared to the worship of those shore-dwellers who are content, empty-handed, and unburdened? How could they have known that from the progeny of Adam, prophets like Muhammad, Abraham, Noah, Moses, and Jesus (peace be upon them), and Imams like the Imams of Ahl al-Bayt, and righteous servants, and self-sacrificing martyred men and women would step into the realm of existence, who would offer themselves in the path of God like moths to a flame. Such individuals, an hour of whose contemplation is equal to years of the angels' worship. It is noteworthy that the angels relied on three things regarding their attributes: tasbih (glorification), hamd (praise), and taqdis (sanctification). There is no doubt that the meanings of tasbih and hamd are to consider God pure from every kind of defect and worthy of every kind of perfection, but what is meant by taqdis? Some have stated the meaning of taqdis as "to consider the Lord pure from every kind of deficiency," which is, in fact, an emphasis on the meaning of tasbih. But some believe that taqdis is from the root "quds," which means to purify the face of the earth from corrupt and corrupting people, or to purify oneself from all kinds of bad and blameworthy attributes, and to purify the body and soul for God. They present the word "lak" in the phrase "nuqaddisu lak" as evidence for this meaning, because the angels did not say "nuqaddisuk" (we sanctify You), but they said "nuqaddisu lak" (we sanctify for You), meaning we will purify the society for Your sake. In reality, they wanted to say that if the goal and purpose is obedience and servitude, then we are obedient; and if it is worship, then we are engaged in it at all times; and if it is to keep oneself pure or to keep the face of the earth pure, then we will do so, whereas this material human is himself corrupt and will also corrupt the face of the earth. To clarify the realities to them in detail, the Almighty Lord took action to test them, so that they themselves would confess that there is a world of difference between them and the progeny of Adam.

By the grace and favor of the Lord, Adam possessed a sufficient aptitude for perceiving the realities of the universe. God brought this aptitude of his to the level of actuality and, according to the Quran's guidance, taught Adam all the names (the realities and secrets of the world of existence) (وعلم اٰدم الاسماء کلھا). Although the commentators have given various kinds of explanations in the exegesis of "the knowledge of the names," it is established that Adam was not taught the words and names without their meanings, because this is not a matter worthy of pride. Rather, the purpose was to teach the meanings and concepts of these names and all the things for which they were names. However, being made aware and informed of the sciences related to the names and properties of the various existents of the world of creation and the universe of being was a very great honor for Prophet Adam. It is in a hadith that when Imam Ja'far al-Sadiq (peace be upon him) was asked about this verse, he said: الارضین والجبال والشعاب والاودیہ ثم نظر الی بساط تحتہ فقال وھذا البساط مما علمہ۔ By "names" was meant the lands, mountains, passes, and valleys (in short, all existents). After that, the Imam looked towards the carpet that was spread beneath him and said: Even this carpet is among the matters that God taught to Adam. (Reference: Majma' al-Bayan, in the context of the verses under consideration). From this, it became apparent that the knowledge of the names was not similar to the science of lexicography; rather, it was related to philosophy, secrets, and the states and properties of things. The Lord of the worlds taught Adam this knowledge so that in his journey towards perfection, he could benefit from the material and spiritual blessings of this world. Similarly, the aptitude for naming things was also given to him so that he could name things and, at the time of need, call or summon them by name, and it would not be necessary to show a similar object for that purpose. This in itself is a very great blessing. We understand the importance of this subject when we see that whatever humanity possesses today is due to books and writing, and all the scholarly treasures of past peoples are collected in their writings. All of this is due to the naming of things and their properties; otherwise, it would never have been possible for us to transfer the knowledge of past peoples to future generations. Then the Lord of the worlds said to the angels: If you are truthful, then tell the names of these things and existents that you see and explain their secrets and qualities (ثم عرضھم علی الملائکةف قال انبئونی باسماء ھوٴلاء ان کنتم صدقین). But the angels, who did not possess that much knowledge, failed this test. Therefore, in reply, they said: O Lord! You are free from imperfection. We have no knowledge except what You have taught us (قالوا سبحنک لا علم لنا الا ما علمتنا). You Yourself are the All-Knowing, the All-Wise (انک انت العلیم الحکیم). If we asked a question in this regard, it was due to our lack of awareness. We had not studied this matter and were unaware of Adam's wondrous aptitude and ability, which is his great distinction in comparison to us. Indeed, he is worthy of Your vicegerency and successorship. The land of the world of being was incomplete without his existence. Now it was Adam's turn to state the names of the existents before the angels and explain their secrets. The Lord of the worlds said: O Adam! Inform the angels of the names of these existents (قال یا آدم انبئھم باسمائھم قال الم اقل لکم انی اعلم غیب السماوات والارض واعلم ما تبدون وما کنتم تکتمون). At this point, the angels bowed their heads in submission before the vast knowledge and abundant wisdom and sagacity of this human, and it became clear to them that only he was worthy of vicegerency on earth. The phrase "ما کنتم تکتمون" (that which you used to conceal) is an indication that the angels were hiding something in their hearts besides what they had revealed. Some say this is an allusion to the pride and arrogance of Iblis, who in those days lived in the ranks of the angels; therefore, he was also addressed along with them. He had made a firm resolve in his heart that he would never bow before Adam. It is also possible that the angels, in reality, considered themselves more worthy than anyone else for divine vicegerency on the face of the earth. Although they had alluded to this matter, they had not stated it explicitly.

Two questions remain at this point. First, how did the Lord of the worlds teach these sciences to Hazrat Adam (peace be upon him), and second, if He had taught these sciences to the angels as well, they too would have attained the same virtue as Adam. What honor and distinction is this for Adam that is not for the angels? In answer to the first question, attention should be paid to the point that the teaching here has a creative (*takwīnī*) aspect, meaning, God placed this awareness in Adam's nature and disposition and made it bear fruit in a short period. The application of the word *ta'līm* (teaching) to creative teaching also appears elsewhere in the Quran. In Surah Ar-Rahman, verse 4, it is stated: ‘Allamahul-bayān. The Lord of the worlds taught man expression. It is clear that the Lord of the worlds gave this teaching to man in the school of creation and genesis, and what is meant by it is that same innate capacity and characteristic that has been placed in the temperament of humans so that they can speak. In answer to the second question, it should be noted that the creation of the angels is of a special kind, which does not have the capacity to acquire all these sciences. They have been created for another purpose; they were not created for this purpose. This is why after this test, the angels understood the reality of the situation and accepted it. Perhaps they previously thought that they too had the eligibility for this purpose, but God, through the test of the knowledge of the names, clarified the difference between Adam and their capacity. Here another question also arises: if the objective was to know the secrets of creation and the properties of all beings, then why were the pronoun "hum", the word "ismā'ihim", and the word "hā'ulā'" used, which are generally used for rational individuals? The answer to this is that it is not the case that the pronoun "hum" and the word "hā'ulā'" are used only for rational beings (*dhawī al-'uqūl*), but are sometimes spoken for a collection of rational and non-rational beings, or even for a collection of non-rational individuals, as Hazrat Yusuf says about the stars, the sun, and the moon. In the Quran, it is stated: ra'aytuhum lī sājidīn. (Yusuf: 4) I saw them in a dream, prostrating to me.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

Following the previous discussions about the status and greatness of man, the Quran presents another section. First, it says: Remember the time when We said to the angels, "Prostrate to Adam" (و اذ قلنا للملائکة اسجدو الادم). They all prostrated except for Iblis, who refused and was arrogant (فسجدوا الا ابلیس ابی واستکبر). He was arrogant, and due to this arrogance and disobedience, he became one of the disbelievers (وکان من الکافرین). At first, it seems that the stage of prostrating to Adam came after the test of the angels and the teaching of the names. However, upon reflecting on other verses of the Quran, this event is connected with the creation of man and the completion of his creation, and it occurred before the test of the angels. In Surah Al-Hijr, verse 29, it is said: فاذا سویتہ ونفخت فیہ من روحی فقعوا لہ سجدین۔ When I have fashioned his creation and breathed into him of My spirit (a worthy spirit which is My creation), then fall down in prostration to him. This same meaning is also in Surah Sad, verse 72. (Alusi in *Ruh al-Ma'ani* and Razi in *Tafsir al-Kabir* have also pointed towards this meaning). Evidence for this matter is also the fact that if the command to prostrate had come after Adam's status was made clear, it would not have been a great cause for honor for the angels, because at that time, Adam's distinction would have been clear to all. In any case, the aforementioned verse is a living and clear testimony to human nobility and the greatness of his station, that after the completion of his creation, all the angels are commanded to bow their heads in submission before this great creation. Truly, that person who attains the station of divine vicegerency and the position of God's representative on earth, who is endowed with all perfection and completion, and is responsible for raising high-ranking children, among whom are the prophets and especially the Prophet of Islam and his successors—such a human is worthy of every kind of respect. How much respect do we show, and how we bow before, a person who knows a few formulas of science. Then what should have been the case for that first man who possessed comprehensive knowledge of the world of existence?

We know that the word "Shaytan" is a generic noun that includes the first Shaytan and all other shaytans, but Iblis is a specific name and it refers to that same shaytan who tempted Adam. According to the clear verses of the Quran, he was not of the species of angels; he only lived among their ranks. He was from the group of jinn, which is a material creation. In Surah al-Kahf, ayah 50, it is stated: فسجدوا الا ابلیس ط کان من الجن۔ So they prostrated, except Iblis. He was of the jinn. The reason for this opposition was the arrogance, pride, and particular prejudice that dominated his thinking. He thought that he was better than Adam, therefore he should not have been commanded to prostrate to Adam; rather, Adam should have prostrated to him, and he should have been the one prostrated to. Its details will come under ayah 12 of Surah al-A'raf. (Refer to Tafsir-e Namuneh, the commentary on ayah 12 of Surah al-A'raf). The cause of Shaytan's disbelief (kufr) was also this: that he considered the wise command of the Lord of the Worlds to be improper. Not only did he disobey in practice, but he also objected from the perspective of belief. Self-conceit and selfishness thus destroyed the fruit of a lifetime of faith and worship and set fire to the harvest of his existence. The evil effects of arrogance and pride are even greater than this. The expression `kana min al-kafirin` indicates that he had already set himself apart from the angels and from obedience to God's command, and the thought of arrogance was nurturing in his mind. And perhaps he would say to himself that if I am commanded to prostrate and show humility to Adam, I will definitely not obey. It is possible that the phrase `ma kuntum taktumin` (that which you were concealing) is an allusion to this. This same meaning has also been stated in a hadith narrated from Imam Hasan al-Askari (alayhis salam) in Tafsir al-Qummi. (Reference: Tafsir al-Mizan, vol. 1, p. 126).

There is no doubt that "sajdah" (prostration), which means worship and adoration, is only for God, because there is no deity in the universe other than God. The meaning of Tawhid in worship is precisely this: that none should be worshipped except God. Therefore, there is no doubt or suspicion that the angels did not perform a prostration of worship to Adam. Rather, this prostration was for God, but on account of this strange and wondrous creation; or, the prostration was for Adam, but it was a prostration of humility and reverence, not of worship and adoration. In the book *Uyun al-Akhbar*, it is narrated from Imam Ali ibn Musa al-Rida (peace be upon him) as follows: کان سجودھم للہ تعالی عبودیة ولادم اکراما و طاعة لکوننا فی صلبہ۔ (Reference: Nur al-Thaqalayn, vol. 1, p. 58). The prostration of the angels was, on one hand, an act of servitude to God, and on the other, an honor and reverence for Adam because we were present in the loins of Adam. In any case, after this incident and the testing of the angels, Adam and his wife were commanded to dwell in Paradise. Thus, the Quran says: We said to Adam, "Dwell, you and your wife, in Paradise and eat of its abundant bounties as you wish" (وقلنا یا آٰدم اسکن انت وزوجک الجنة وکلا منھا رغدا َحیث شئتما). ("Raghad," on the pattern of "Samad," means abundant, plentiful, and pleasant. "Haythu shi'tuma" is an indication towards every place and every type of fruit). But do not go near this specific tree, or you will be among the wrongdoers (ولا تقربا ھٰذہ الشجرة فتکونا من الظالمین). It is apparent from the Quranic verses that Adam was created to live on this very common earth, but in the beginning, God Almighty made him dwell in a paradise which was a lush, verdant, and bounty-filled garden of this same world. It was a place where Adam did not see any kind of hardship. Perhaps the reason for this was that Adam was not acquainted with living on earth, and it would have been difficult for him to bear its toils and hardships without any preamble. To live on earth, it was necessary to be aware of the nature of conduct and behavior here. Therefore, for a short period, he was to acquire the necessary teachings within Paradise, because life on earth is filled with programs, hardships, and responsibilities, the correct fulfillment of which is a cause for true felicity, perfection, and the continuation of blessings, while turning away from them is a cause of sorrow and affliction. And to recognize that although he was created free, this freedom is not absolute and limitless, allowing him to do whatever he wishes. Rather, he must overlook some of the things of the earth. It was also to be learned that if a mistake or slip were to occur, it is not that the doors of felicity and good fortune would be closed forever; rather, he should turn back and renew his covenant not to do anything against God's command, so that he could once again benefit from the divine blessings. It was also so that by living in this environment, he could become somewhat mature, recognize his friend and his enemy, and become acquainted with the nature of life on earth. Certainly, this series of teachings was necessary so that he would remember it and step onto the face of the earth with this preparation. These were matters that Prophet Adam (peace be upon him) and his progeny would need in their future lives. Therefore, despite Adam being created for vicegerency on earth, he resided in Paradise for a period and was given several commands. Perhaps all of this was from the aspect of training and education. At this point, Adam saw the divine command in which he was forbidden from a certain tree. On the other hand, Satan had also sworn an oath that he would not cease from misleading Adam and the children of Adam. He became engaged in creating whispers. As is apparent from other Quranic verses, he assured Adam that if they ate from that tree, he and his wife would become angels and would remain in Paradise forever and ever, to the extent that he swore an oath, "I am your well-wisher." (Surah Al-A'raf, verses 20, 21) Ultimately, Satan caused them both to slip and expelled them from the Paradise in which they were living. In the words of the Quran: فازلھما الشیطٰن عنھا فاخرجھما مما کانا فیہ. (Regarding the referent of the pronoun "anha," there are two possibilities: 1. It could be for Paradise, in which case the phrase "mamma kana fih" would refer to their station and rank, and the meaning would be that Satan caused their hearts to slip in Paradise and removed them from the station they held. 2. The referent could be "shajarah" (the tree), meaning Satan caused them to slip because of the forbidden tree and expelled them from the Paradise in which they were.) From that Paradise, which was a center of peace and comfort and far from sorrow and grief, they were expelled by falling for Satan's deception. As the Quran says: وقلنا اھبطوا بعضکم لبعض عدو۔ And We commanded them, "Descend to the earth, where you will be enemies to one another" (Adam and Eve on one side, and Satan on the other). It was further said that for you, there is a dwelling place on earth for a specified term, from which you may benefit (ولکم فی الارض مستقر ومتاع الی حین). This was the point when Adam realized that he had wronged himself and that as a result of bowing to the whispers, he was being expelled from the comfortable and bounty-filled environment of Paradise and would now go to live in an environment of toil and hardship. It is true that Adam was a prophet and was infallible from sin, but as we will explain later, when a prophet commits a 'tark al-awla' (abandoning the better course of action), God Almighty deals with him as strictly as He would with an ordinary person who commits a sin.

In response to this question, one should be mindful of the point that although some have said that this was the same paradise which is the promised abode of the righteous and pure, it is apparent that this was not that paradise. Rather, it was a soul-nourishing place, rich with blessings, in the verdant regions of the earth. First, that paradise which is promised with the Day of Resurrection is an everlasting and eternal blessing, the permanence of which has been indicated in many verses, and it is not possible to exit from it. Second, there was no way for the erroneous and faithless Iblis to enter that paradise. There are neither satanic whisperings nor disobedience to God there. Third, this subject has been explicitly narrated in the traditions transmitted from the Ahl al-Bayt. A narrator says: I asked Imam Sadiq (peace be upon him) about Adam's paradise. The Imam replied: جنة من جنات الدنیا یطلع فیھا الشمس والقمر ولو کان من جنان ا لاٰخرة ماخرج منھا ابدا۔ It was a garden from among the gardens of the world upon which the light of the sun and moon would fall. Had it been from the gardens of the Hereafter, he would never have been expelled from it. (Nur al-Thaqalayn, vol. 1, p. 62, with reference to Kitab al-Kafi) From this, it becomes clear that Adam's "hubut" (the background of the revelation of Ayat) and "nuzul" (coming down) refer to a the background of the revelation of Ayat in station, not a the background of the revelation of Ayat in location; meaning, he came down from that high station and verdant garden. In the view of some, there is also the possibility that this garden was on a celestial sphere, although it was not the eternal paradise. Some Islamic traditions also indicate that this garden was in the "samaa" (heaven/sky), but it is possible that the word "samaa" in these traditions is an allusion to a high station. However, numerous pieces of evidence indicate that this was not the paradise of the Hereafter, because that is the final stage of man's journey of perfection, whereas this was the beginning of his journey and the start of his deeds and program, and that paradise is the result of his deeds and program.

It is clear that, in addition to the station that God described for him in the previous verses, Adam also held a high rank in terms of knowledge and piety. He was God's representative on earth, he was the teacher of the angels, he was the one to whom the great divine angels prostrated, and it is certain that Adam, possessing these distinctions and characteristics, could not commit a sin. Furthermore, we know that he was a prophet, and every prophet is infallible. Therefore, the question arises: what was it that Adam committed? There are three interpretations here. 1. What Adam committed was a "tark-e-awla" (a forsaking of the better course of action). In other words, it was a sin in relation to his status, but not an absolute sin. An absolute sin is one that is committed by anyone and for which there is a punishment (e.g., polytheism, disbelief, oppression, and transgression). The meaning of a sin in a relative sense is that sometimes certain permissible, or even recommended, acts are not befitting the station of great personages. They should refrain from such acts and perform more important tasks, otherwise it will be said that they have committed a "tark-e-awla." For example, when we perform our prayers, a part of it is with presence of heart and a part is without it. This is appropriate for our station, but it is not befitting the dignity of the Holy Prophet (PBUH & His Pure Progeny) and Hazrat Ali (AS). Their entire prayer should be in the presence of God, and if it is otherwise, while it is not the commission of a forbidden act, it is nevertheless a "tark-e-awla." 2. God's prohibition here is a "nahi irshadi" (an advisory prohibition), like when a doctor says, "Do not eat such-and-such food, or you will fall ill." God also told Adam that if he ate from the forbidden tree, he would have to leave paradise and would be afflicted with hardship and suffering. Therefore, Adam did not disobey a command of God, but rather went against an "advisory prohibition." 3. Paradise was not fundamentally a place of religious obligation, but rather a period of trial and preparation for Adam's coming to the earth, and the prohibition was solely for the purpose of testing. (For further clarification, refer to Volume 4, Surah A'raf, verses 19 to 22, and Volume 7, verses 121 and what follows).

According to the aforementioned verses, the greatest honor and point of strength in Adam's existence, due to which he is chosen among creation and for which he is the one to whom the angels prostrated, is precisely the awareness of "ilm al-asma" (the knowledge of the names) and familiarity with the realities and secrets of creation and the world of being. It is clear that Adam was created for these very sciences, and if the children of Adam wish to attain perfection, they should benefit more from the sciences. The perfection and development of each of the children of Adam is directly proportional to their awareness of the secrets of creation. The Quran, with complete clarity, considers the greatness of Adam's station to be in these things, but in the Torah, the justification for Adam's expulsion from paradise and his great sin is stated to be his attention towards knowledge and wisdom and his desire to know good and evil. In the Torah, chapter two of the Book of Genesis, it says: "So the Lord God formed Adam from the dust of the ground and breathed the breath of life into his mind, and Adam became a living soul, and the Lord God made every pleasant-looking tree and that which was good for food grow from the earth, and also planted the tree of life in the middle of the garden, and the tree of knowing good and evil.... And the Lord commanded Adam and said that you have permission to eat from all the trees of the garden, but do not eat from the tree of 'knowing good and evil'; the day you eat of it, you will deserve death." In chapter three, it is stated thus: "And they heard the voice of the Lord, who was walking leisurely in the garden in the cool of the day. Adam and his wife hid themselves from the presence of the Lord among the trees of the garden." "And the Lord called to Adam. He said to him, 'Where are you?'" "He replied, 'I heard your voice and I was afraid because I am naked, for this reason I am hiding.'" "God said to him: 'Who told you that you are naked? Have you eaten from the tree from which I told you not to eat?'" "Adam said, 'The woman you gave me to be with me, she gave me from that tree, which I have eaten.'" "And the Lord said, 'Adam, since you have become like one of us because of 'knowing good and evil', lest he now stretch out his hand and take also from the 'tree of life' and eat, and by eating live forever.'" "Therefore, for this reason, the Lord sent him out of the Garden of Eden to cultivate the ground from which he was taken." As you have observed, according to this painful story, which exists today in the Torah with a historical status, the primary cause and reason for Adam's expulsion from paradise and his great sin is his attention towards knowledge and wisdom and his desire for awareness of good and evil. Thus, had he not reached for the "tree of good and evil," he would have remained in ignorance forever, to the extent that he would not even have known that being naked is an ugly and undesirable act, and he would have remained in paradise forever. In this respect, Adam should not have been regretful of his action, because to lose such a paradise, where the condition for staying was ignorance of good and evil, in exchange for gaining knowledge and wisdom is a profitable trade. After this trade, why would Adam be bewildered and distressed? On this basis, this story of the Torah stands in direct opposition to the Quran, according to which the greatness of man's station and the secret of his creation is the awareness of 'ilm al-asma'. Besides this, strange and peculiar things have been stated in the aforementioned story about the Lord of the Worlds and the creations. For example: 1. Attributing falsehood to God — as in chapter two, verse 17: "The Lord God said that do not eat from this tree or you will die." Whereas they were not to die, but rather to become wise and intelligent. 2. Attributing miserliness to the Lord of the Worlds — as in chapter three, verse 22, according to which God did not want Adam and Eve to eat from the tree of knowledge and life and become wise and intelligent, nor to attain eternal life. 3. The possibility of the existence of a partner for the Lord of the Worlds — as in this sentence: "After eating from the tree of good and evil, Adam has become like one of us (gods)." 4. Attributing jealousy to God — as is apparent from this sentence: "The Lord of the Worlds was envious and jealous of Adam because of the knowledge and wisdom that had been created in him." 5. Attributing a body to the Lord of the Worlds — as in chapter three: "The Lord was walking leisurely on the paths of paradise in the morning." 6. The Lord of the Worlds' unawareness of events that occur near him — as in verse 9: "He called out, O Adam! Where are you? They had hidden themselves from the eye of the Lord among the trees." (Book "Quran wa Akhireen Payambar" pp. 127-132). (It should not be forgotten that these false stories were not originally in the Torah; they were added later.)

The word "Shaytan" is from the root "shatana," and "shatin" means "vile and base." Shaytan is said of a rebellious and defiant being, whether it be a human, a jinn, or any other moving thing. An evil spirit and one far from the truth is also called Shaytan, which in reality share a common quality. It should also be known that Shaytan is a common noun (generic noun), whereas Iblis is a proper noun (a name). In other words, Shaytan is said of every harmful, misguided, rebellious, and defiant being, be it human or non-human. But Iblis is the name of that Shaytan who tempted Adam, and even now he is in ambush with his army to hunt the children of Adam. From the contexts of this word's usage in the Quran, it becomes known that Shaytan is said of a harmful and injurious thing that has strayed from the straight path, that is bent on causing harm to others, whose effort is to create discord and division, and who fans the flames of disagreement and corruption. As it is in the Quran: Innamā yurīdu al-shayṭānu an yūqiʿa baynakumu al-ʿadāwata wa-al-baghḍāʾa. (Maidah, 91) Shaytan wants to create enmity, hatred, and malice among you. If we see that the word "yureedu" is in the present tense form and indicates continuity and persistence, then this also gives the meaning that this is the perpetual intention of Shaytan. On the other hand, we see that in the Quran, the word Shaytan is not used for a specific being, but even corrupt and evil humans have been called Shaytan, such as: Wa-kadhālika jaʿalnā li-kulli nabiyyin ʿaduwwan shayāṭīna al-insi wa-al-jinni. (An'am, 112) And thus We have made for every prophet an enemy - devils from mankind and jinn. The reason Iblis is also called Shaytan is because of his mischief and corruption. Besides this, sometimes the word Shaytan is also used for germs. For example, Hazrat Amir al-Mu'minin (peace be upon him) says: Lā tashrab al-māʾa min thulmat al-ināʾi wa-lā min ʿurwatihi fa-inna al-shayṭāna yaqʿudu ʿalá al-ʿurwati wa-al-thulmah. Do not drink water from the broken part of a vessel or from its handle, for Shaytan sits on the handle and the broken part. [Reference: Kafi, Vol. 6, Kitab al-At'imah wal-Ashribah, Bab al-Awwal] Furthermore, Imam Sadiq (peace be upon him) says: Wa-lā yushrabu min udhun al-kūzi wa-lā min kasrihi fa-in kāna fīhi fa-innahu mashrab al-shayāṭīn. Do not drink from the handle or the broken part of a jug, for it is the drinking place of the Shayatin. [Previous reference] The Messenger of Islam (PBUH & His Pure Progeny) has said: Do not let the hair of the mustache grow long, for Shaytan considers it a safe haven for his life and hides in it. [Previous reference] From this, it becomes apparent that one of the meanings of Shaytan is also harmful and injurious germs, but it is clear that the purpose is not that the word Shaytan has this meaning in all places; rather, the point is that Shaytan has various meanings. Among its clear and evident applications are Iblis, his army, and his helpers and supporters. Its second application is for corrupt humans who deviate from the truth, and sometimes this word has also been used for harmful germs. (Reflect upon this well)

Many people ask why Satan, whose very job is to misguide, was created, and what is the philosophy of his existence. In response to this, we say: First, God did not create Satan as Satan. This is why for many years he was a companion of the angels and remained on a pure nature. But then he misused his freedom and laid the foundation of rebellion and disobedience. Therefore, he was initially created pure and clean. His deviation was based on his own desire. Second, looking at the system of creation, it becomes apparent that for the people of faith and those who wish to walk on the path of truth, the existence of Satan is not only not harmful or detrimental, but is a means for their progress and perfection. This is because progress and perfection always take shape between opposing things. In clearer terms, it can be said that as long as a person does not stand against a powerful enemy, they can never present or utilize their strength, potential, and skill. The existence of this very powerful enemy becomes the cause of a person's greater movement and activity, and as a result, they attain progress and perfection. A great contemporary philosopher, "Toynbee," says: "No brilliant civilization in the world has ever emerged until a nation became the victim of an attack by an external power. In response to this attack and assault, it brought its skill and potential into play, and then the foundation of a glorious civilization was laid."

See ayat 39 for tafseer.

See ayat 39 for tafseer.

After events like the whispering of Iblis and the command for Adam to leave Paradise, Adam realized that he had indeed wronged himself, and due to the deception of Satan, he had to leave that peaceful and bountiful Paradise and would now live on an earth full of hardship and toil. At that time, Adam became concerned with rectifying his mistake and turned towards his Lord with his whole heart and soul. It was a turning that carried with it a mountain of remorse and regret. At that moment, the grace and kindness of God also came forward to help him, and as the Quran states in the aforementioned verses: Adam received some words from his Lord which were very effective and transformative; with them, he repented, and God also accepted his repentance. (فتلقیٰ آدم من ربہ کلمات فتاب علیہ) Because He is Tawwab and Rahim. The original meaning of "Tawbah" is "to return," and in the language of the Quran, it is used for returning from sin. This is the case when the word Tawbah is used for a sinful person, but sometimes this word is also attributed to Allah. There, its meaning is the return of mercy, meaning that mercy which was withdrawn from the servant due to the commission of sin. Now, because of his return to the path of obedience and servitude, it is returned to him. That is why the word Tawwab (One who returns greatly to mercy) is used for God. In other words, Tawbah is a word shared between God and the servant. When this attribute is for the servants, its meaning is that they return to God, because every sinner is in fact fleeing from his Lord, and then when he repents, he returns to Him. At the time of sin, God also turns away from them, and when this attribute is used for God, its meaning is that He returns His gaze of grace, mercy, and love towards them. [This is why when the word Tawbah is attributed to the servant, the word "ila" is used, and when it is attributed to God, "ala" is used. In the first case, it is said "taba ilayh," and in the second case, "taba alayh." (Tafsir al-Kabir and Tafsir al-Safi, under the verse in question.)] It is true that Hazrat Adam (peace be upon him) did not in reality commit any forbidden act, but this very tark-e-awla was considered disobedience for him. He immediately became aware of his state and condition and returned to his Lord. What is meant by "Kalimat" (words) will be discussed at the end of this discussion. In any case, what should not have happened, happened, and even though Adam's repentance was accepted, its consequential effect, that is, descending to the earth, did not change. As the aforementioned verses say: We said to them, "Go down from it, all of you (Adam and Hawwa). When guidance comes to you from Me, then whoever follows My guidance will have no fear, nor will they grieve" (وقلنا اھبطوامنھا جمیعا فاما یاتینکم منی ھدی فمن اتبع ھدای فلا خوف علیھم ولا ھم یحزنون). But those who disbelieved and denied Our signs, they will be the companions of the Fire; they will abide therein forever (والذین کفروا وکذّبوا باٰیاٰتنا اولٰئک اصحاب النار ھُم فیھا خٰلدون).

There is a difference of opinion among the commentators regarding the words that God taught Adam for repentance. It is well-known that those sentences were the ones in Surah Al-A'raf, verse 23: qālā rabbanā ẓalamnā anfusana wa-in lam taghfir lanā watarḥamnā lanakūnanna mina l-khāsirīn. They both said, "Our Lord! We have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers." Some say that by "the words" this supplication and plea was meant: Allāhumma lā ilāha illā anta subḥānaka wa-biḥamdika rabbi innī ẓalamtu nafsī faghfir lī innaka khayru l-ghāfirīn. Allāhumma lā ilāha illā anta subḥānaka wa-biḥamdika rabbi innī ẓalamtu nafsī farḥamnī innaka khayru r-rāḥimīn. Allāhumma lā ilāha illā anta subḥānaka wa-biḥamdika rabbi innī ẓalamtu nafsī fatub `alayya innaka anta t-tawwābu r-raḥīm. O Lord! There is no god but You, You are Pure and Transcendent. I praise You. I have wronged myself, so forgive me, for You are the best of forgivers. O God! There is no god besides You, You are Pure and Transcendent, I praise You. I have wronged myself, so have mercy on me, for You are the best of the merciful. O God! There is no god but You, You are Pure and Transcendent, I praise You. I have wronged myself. Encompass me in Your mercy and accept my repentance, for You are the Accepter of Repentance, the Merciful. This subject has also been mentioned in the same way in a narration transmitted from Imam Muhammad al-Baqir (peace be upon him). [Majma' al-Bayan, under the commentary of the verses in question] Similar expressions are also found in other verses of the Quran regarding Prophet Yunus and Prophet Musa: Prophet Yunus, while requesting forgiveness from God, says: subḥānaka innī kuntu minaẓ-ẓālimīn. (Al-Anbiya - 87) O God! You are Pure, I have been of those who wronged themselves. Regarding Prophet Musa, it is said: qāla rabbi innī ẓalamtu nafsī faghfir lī faghafara lah. (Al-Qasas - 16) He (Prophet Musa) said: "My Lord! I have wronged myself, so forgive me," and God forgave him. In several narrations transmitted through the channels of the Ahl al-Bayt (peace be upon them), it is stated that "the words" referred to the teaching of the names of God's best creation, i.e., Muhammad, Ali, Fatimah, Hasan, and Husayn (peace be upon them), and Adam sought forgiveness from the divine school through the means of these words, and God forgave him. These three types of interpretations do not contradict one another, because it is possible that Prophet Adam was taught all of these words so that by contemplating the reality and inner depth of these words, a complete spiritual revolution would occur within Adam, and God would bless him with His grace and guidance.

In the verses under discussion and those before them, we have read that before and after repentance, Adam and his wife Eve were addressed to "descend to the earth." This repetition is either for emphasis or it points to another purpose. In this regard, there is a difference of opinion among the commentators. But it is apparent that the second time this word is mentioned, it points to the reality and fact that Adam should not think that after his repentance was accepted, the command to descend to the earth was also withdrawn. Rather, he must go this way in any case; either in the sense that he was, in fact, created for this very purpose, or from the perspective that this the background of the revelation of Ayat is the natural consequence of that act and is not changed by repentance.

"اھبطوا" (ihbiṭū) has come in the plural form, whereas Adam and Eve, who are the original addressees of this conversation, were not more than two. Therefore, the dual form should have been used for them. However, the plural form was used because the consequence of Adam and Eve's the background of the revelation of Ayat to the earth was that their children and progeny would also have to live on the earth. Therefore, the plural form was brought.

The story of Adam's vicegerency on earth, the event of his veneration by the angels, the mention of Adam forgetting the divine covenant, and then the account of his repentance—all of this we have read in the preceding verses. From this event, the reality became clear that in this world, two different powers, truth and falsehood, are always at war with each other. The person who followed Satan chose the path of falsehood, the outcome of which is distance from Paradise and felicity, affliction with sorrow and hardship, and thereafter, regret. In contrast, he who continued on the path of God's command and paid no heed to the whisperings of devils and the worshippers of falsehood will lead a pure and clean life, free from sorrow and grief. The Children of Israel found salvation from the clutches of the Pharaoh's people and became vicegerents on the earth, then they forgot the divine covenant and were again trapped in sorrow and misfortune. Since this event bears much resemblance to the event of Prophet Adam and is considered a branch of that same principle, the Lord of the worlds, in the verse under discussion and the ten verses that follow, narrates the various ups and downs and the fate of the Children of Israel, so that the sequential lesson that began with the fate of Adam may be completed in these discussions. The address is thus turned towards the Children of Israel: O Children of Israel! Remember My favors which I bestowed upon you, and fulfill your covenant with Me so that I will fulfill My covenant with you, and fear Me alone (یا بنی اسرائیل اذکروا نعمتی التی انعمت علیکم واوفوا بعہدی اوف بعہدکم وایای فارھبون). In fact, these three instructions and commands (remembering God's great favors, fulfilling the Lord's covenant, and fearing to disobey Him) constitute all of God's programs. Remembering His favors invites a person to His recognition and stirs within them a feeling of gratitude. After that, attention is drawn to the point that these favors are not without any condition or restriction; rather, along with them, God has taken a covenant. This directs a person towards their divine responsibilities, and its outcome is that on the path of responsibility, a person should not fear any person or being. This causes a person to remove all obstacles from this path and to fulfill their responsibilities and covenant, because one of the major obstacles on this path is the baseless fear of this and that, especially for the Children of Israel who were under the subjugation of Pharaoh for many years. Fear had become a part of their very being.

It is noteworthy that some historians of the Quran have specified that Surah Baqarah is the first surah that was revealed in Medina. A significant part of it is about the Jews because the more prominent community of the followers of the People of the Book there was that of the Jews. Before the advent of the Prophet, in light of their religious books, they were awaiting such an advent and would also give glad tidings of it to others. Their economic condition was also very good. In short, they had a deep influence and sway in Medina. When Islam appeared, it closed the paths to their unlawful profits and stopped their wrong attitudes and self-will. Most of them not only did not accept the call of Islam but also arrayed themselves against it, both openly and secretly. Despite the passage of fourteen hundred years, this confrontation of theirs with Islam is still ongoing. The above and subsequent verses were revealed, and the arrows of the severest rebukes were shot at the Jews, and the sensitive parts of their history were mentioned with such detail that it shook them. Whoever among them possessed even a little spirit of truth-seeking was awakened and came towards Islam. Furthermore, for the Muslims too, this was a disciplinary lesson. Insha'Allah, in the upcoming verses, you will read about the ups and downs of Bani Israel, which include their salvation from the clutches of Pharaoh, the parting of the sea, the drowning of Pharaoh and the Pharaoh's people, Mount Tur as the appointed place for Hazrat Musa, the calf-worship of Bani Israel during the absence of Hazrat Musa, the command for a bloody repentance, the the background of the revelation of Ayat of God's special blessings upon them, and its other events, each of which holds one or more instructive lessons within it.

As is apparent from the Quranic verses, those covenants were: to worship the one God alone, to be good to parents, relatives, orphans, and the needy, to treat people well, to establish prayer, to give zakat, and to stay away from persecution, harm, and bloodshed. Evidence for this is in verses 83 and 84 of this same surah: Wa idh akhadhna meethaqa banee isra-eela la ta'budoona illallaha wabilwalidayni ihsanan wadhilqurba walyatama walmasakeeni waqooloo linnasi husnan waaqeemu alssalata waatoo alzzakata...Wa-idh akhadhna meethaqakum la tasfikoona dimaakum wala tukhrijoona anfusakum min diyarikum thumma aqrartum waantum tashhadoon. In fact, these two verses point to ten covenants that God made with the Jews, and from verse 12 of Surah Al-Ma'idah, which is: Walaqad akhadha Allahu meethaqa banee isra-eela.....Waqala Allahu innee ma'akum la-in aqamtumu alssalata waataytumu alzzakata waamantum birusulee wa'azzartumoohum. other covenants and pledges, which include believing in the prophets and strengthening them, become apparent. From this it becomes clear that they received great blessings from God on the basis of certain covenants, and they were promised that if they were faithful to these covenants, they would also be given a place in the gardens of Paradise, beneath whose palaces and trees rivers flow: laodkhilannakum jannatin tajree min tahtiha al-anharu. It must be said with great regret that they eventually trampled these covenants and pledges underfoot and continue their covenant-breaking even in this era, as a result of which they are scattered and dispersed and wander, stumbling from door to door. And as long as this covenant-breaking of theirs continues, this state of theirs will also continue. What we are seeing, that they are flourishing under the protection of others, is by no means a proof of their success, and we see very well that the day the zealous sons of Islam, moving away from nationalistic tendencies and inclinations, rise up solely under the shade of the Quran, they will put an end to this noise and commotion.

God's blessings are never without a restriction and condition, and alongside every blessing, a responsibility and condition is hidden. Imam Ja'far al-Sadiq (peace be upon him) says: The meaning of `اوف بعھدکم` is that I will fulfill My covenant and take you to Paradise. (Reference: Nur al-Thaqalayn, vol. 1, p. 72). In one part of this hadith, believing in the *Wilayah* of Ali has also been declared a part of this covenant, and this is not surprising because one condition of the covenant of the Children of Israel was also that they would believe in the prophethood of God's prophets and strengthen them. We know that accepting their successors is also an addendum to this same issue of leadership and *Wilayah* which has been realized in every era in a manner appropriate to it. In the time of Prophet Musa, Prophet Musa himself held this position, and in the time of the Noble Prophet (peace and blessings of Allah be upon him), it was the Prophet himself, and in the later era, it was Imam Ali (peace be upon him). Incidentally, the phrase `ایای فارھبون` (fear Me alone), is an emphasis on the fact that in the path of fulfilling the covenant with God and obeying His commands, there should be no fear or dread of anything or anyone. This meaning is derived from the word `ایای` preceding `فارھبون`.

Hazrat Yaqub (Jacob) (peace be upon him), who was the father of Hazrat Yusuf (Joseph) (peace be upon him), also had the name "Israel." Why Hazrat Yaqub (peace be upon him) took this name for himself—in this regard, non-Muslim historians have written things that are a bundle of absurdities. For example, it is written in the "Holy Book" (Bible): "The meaning of Israel is a person who has prevailed and been successful over God." It further writes: "This word is a title for Jacob son of Isaac, who received this title while wrestling with God's angels." In the same book, under the word Jacob, it is written: "When he showed his affirmation and steadfastness of faith, the Lord changed his name to Israel and promised that he would be the father of multitudes of people. In short, he departed from this world with extreme perfection and was not buried like any king of the world, and the names Jacob and Israel are used for his entire nation." Under the word "Israel," it writes: "There are many applications of this name; thus, sometimes it also refers to the descendants of Israel and the descendants of Jacob." The scholars of Islam have a different view in this regard. For example, the famous exegete Tabarsi writes in Majma' al-Bayan: "Israel is the same son of Ishaq (Isaac) son of Ibrahim (Abraham)." He writes: "'Isra' means 'Abd' (servant), and 'El' means Allah; therefore, the meaning of Israel is 'Abdullah', i.e., the servant of Allah." (Reference: Qamoos Kitab-e-Muqaddas, p. 53, and 957). It is clear that the story of Israel wrestling with angels, as is still present in the distorted Torah, is a self-fabricated and childish tale that is far beneath the dignity of a heavenly book, and this very story is a proof and evidence of the current Torah being distorted.

See ayat 43 for tafseer.

See ayat 43 for tafseer.

Among the covenants God took from the Jews was to believe in the divine prophets and to obey their commands. In the three verses under consideration, nine parts of these commands and laws that were given to the Jews have been pointed out. The first is to believe in the verses that have been revealed to the Prophet of Islam (PBUH & His Pure Progeny), as these verses are in harmony with the descriptions present in your Torah (wa āminū bimā anzaltu muṣaddiqal limā maʿakum). The Quran confirms the book that you possess, meaning the same glad tidings that the Torah and previous prophets gave to their followers, stating that a prophet with these attributes would appear and his heavenly book would possess these characteristics. Now you see that the attributes of this Prophet and the characteristics of the Holy Quran are in complete harmony with the glad tidings present in your books. After all this correspondence, why do you not believe in it now? Then it is said that you should not be the first to disbelieve in the heavenly book (wa lā takūnū awwala kāfirim bih). If the polytheists and idolaters of Arabia become disbelievers, it is not very surprising. What is surprising is your disbelief and denial, and you are also at the forefront in being the first to oppose, even though you have more information about them and are also People of the Book. All the glad tidings about this kind of prophet have been given in your heavenly books. It was for this reason that you used to proclaim about him before his appearance. What has happened now that instead of being the first to believe in him after his appearance, you have been the first to disbelieve? Many Jews were fundamentally stubborn, and if they did not have this obstinacy, they seemingly should have been the first to believe compared to others. The third point is that you should not sell My verses for a paltry price and compare it to an annual feast (wa lā tashtarū bi-āyātī thamanan qalīlā). There is no doubt that God's verses should not be sold for any price, whether small or large, but this sentence in reality points to the pettiness of those Jews who forgot everything for the sake of small profits. And those who used to give glad tidings about the advent of the Prophet of Islam (PBUH & His Pure Progeny) and his heavenly book, when they saw their own interests in danger, began to deny all the glad tidings and distorted the verses of the Torah, because they understood that if people learned the reality of the situation, the palace of their leadership would be razed to the ground. In principle, even if this entire world were given to someone in exchange for denying a single divine verse, this price would indeed be very small. Because this life is, in any case, perishable, and the Hereafter is eternal and everlasting, so how can a person sacrifice these divine verses for trivial benefits? The fourth command is to fear Me alone (wa iyyāya fattaqūn). Do not fear that your sustenance will be cut off, and do not fear that the prejudiced group of Jews will rise up against you leaders; rather, fear only Me, that is, fear opposing My command. The fifth command is not to mix truth with falsehood, lest people fall into confusion (wa lā talbisul-ḥaqqa bil-bāṭil). In the sixth command, concealing the truth is forbidden, saying: do not conceal the truth while you know it and are aware of it (wa taktumul-ḥaqqa wa antum taʿlamūn). Just as concealing the truth is a crime and a sin, similarly, mixing truth with falsehood and blending one with the other is also forbidden and a sin, because in terms of their outcome, both actions are equal. Speak the truth even if it is detrimental to you, and do not mix falsehood with the truth even if your quickly perishable interests are endangered. Finally, the seventh, eighth, and ninth commands are stated as follows: Establish the prayer, give the zakat, and, especially not forgetting communal worship, bow down with those who bow down (wa aqīmuṣ-ṣalāta wa ātuz-zakāta warkaʿū maʿar-rākiʿīn). Although the last command is about prayer in congregation, mentioning only the *ruku'* (bowing) from among all the actions of prayer, saying "bow down with those who bow down," is perhaps because the prayer of the Jews has no *ruku'* at all; it is only the prayer of the Muslims in which *ruku'* is included among its fundamental pillars. It is noteworthy that it is not said "pray the prayer" but rather it is stated: *aqīmuṣ-ṣalāh* (establish the prayer), meaning it should not be that you merely keep praying, but rather you should act in such a way that the institution of prayer is established in society and people turn towards it with love and devotion. Some commentators have said that "*aqīmū*" is an indication that your prayer should not be mere recitations and litanies, but that you should establish it completely, the most important aspects of which are heartfelt attention, the heart's presence in the court of God, and the prayer's effect on a person's soul and spirit. [Reference: Al-Manar, vol. 2, p. 293 & Mufradat al-Raghib, entry "qawm"] In fact, the sequence of these last three commands is such that the first describes the individual's relationship with the Creator (i.e., prayer), the second establishes the creation's connection with the creation (i.e., zakat), and the third manifests the relationship of all people with God.

In numerous verses of the Glorious Quran, it is observed that the Quran confirms the contents of the previous books. In the verses under discussion, it is "مصدقا لما معکم" and in verses 89 and 101 of the Surah, it is: مصدق لما معھم۔ Also, in verse 48 of Surah al-Ma'idah, it is: و انزلنا الیک الکتاب بالحق مصدقا لما بین یدیہ من الکتاب۔ We have sent down to you the Book with the truth, confirming the heavenly books that came before it. A group of Jewish and Christian scholars considers these verses as proof for the non-corruption of the Torah and the Gospel. They say that there is certainly no difference between the Torah and the Gospel of the time of the Prophet of Islam (PBUH & His Pure Progeny) and the present-day Torah and Gospel. If the Torah and the Gospel had been corrupted, this would have been a matter from before the time of the Prophet (PBUH & His Pure Progeny), but since the Quran has confirmed the correctness of the Torah and Gospel that existed in the time of the Prophet (PBUH & His Pure Progeny), therefore, we should formally accept these books as uncorrupted heavenly books.

Various verses of the Quran Majeed testify that even in those corrupted books that the Jews and Christians possessed at that time, there were signs concerning the Prophet of Islam (PBUH & His Pure Progeny) and his religion. It is an accepted fact that the corruption of these heavenly books does not mean that the present books are entirely false and contrary to reality. Rather, they certainly contained and still contain some part of the true Torah and Gospel, and signs about the Prophet of Islam (PBUH & His Pure Progeny) were present in these or other religious books that the Jews and Christians possessed (even today, some such statements are found in them). In this respect, the advent of the Prophet (PBUH & His Pure Progeny), his call, and his heavenly book practically confirmed all these signs because they were in accordance with them. Therefore, the Quran's confirmation of the Torah and the Gospel is in the sense that the signs of the Noble Prophet (PBUH & His Pure Progeny), his call, and his advent, which are mentioned in the Quran, are in accordance with the signs found in the Torah and the Gospel. The word 'tasdeeq' (confirmation) has also been used in the sense of 'correspondence' in other places in the Quran Majeed. For example, in Surah As-Saffat, verse 105, it is said to Ibrahim (alayhis salam): قد صدقت الرء یا۔ You have confirmed the dream. Meaning, your action is in accordance with the dream you saw. In Surah Al-A'raf, verse 157, it is said: الذین یتبعون الرسول النبی الامی الذی یجدونہ مکتوبا عند ھم فی التوراة والانجیل۔ Here, this reality is stated explicitly, meaning, "The attributes they are seeing are in accordance with what they have found in the Torah and the Gospel." In other verses, it is also stated that the signs of the Holy Prophet (PBUH & His Pure Progeny) were seen in those previous books, and the verse under discussion, whose tafseer we have read, is also a witness to this fact, and there we have mentioned that for a trivial thing, even for an invitation, they corrupted the attributes of the Prophet (PBUH & His Pure Progeny). In any case, the aforementioned verses mean nothing other than that the Quran and the Messenger practically confirmed the signs of their truthfulness that were present in the previous books, and there is not the slightest evidence that these verses confirmed all the contents of the Torah and the Gospel. On the contrary, several verses of the Quran Majeed indicate that those people had corrupted the Torah and the Gospel, and this itself is a living testament to our previous discussion. Fakhr al-Islam, the author of the book *Anis al-A'lam*, was one of the Christian scholars. He had completed his education among Christian priests and scholars and had attained a high position among them. In the introduction to this book, he narrates the strange and wonderful incident of his conversion to Islam as follows: "After much searching, hardship, and wandering through several cities, I reached a great priest who was distinguished in piety and asceticism. Kings of the Catholic sect and others would consult him for their problems. For a period, I studied the various denominations of Christianity with him. He had many students, but by chance, he had a special affection for me. All the keys to his house were in my hands, except for the key to one chest room, which he kept with himself. During this time, one day the priest fell ill and told me to go and tell the students that he could not teach that day. When I went to the students, I saw that they were engaged in a debate. The debate had reached the meaning of the Syriac word "Fārqlīṭā" and the Greek word "Periclytos," and they argued for a long time. Everyone had a different opinion. Upon my return, the teacher asked me what they were debating today, so I described the disagreement over the word Fārqlīṭā to him. He said: Which opinion did you choose among them? I said, I preferred the opinion of such-and-such commentator who stated its meaning as 'the chosen one.' The priest teacher said, You have not erred, but the truth and reality are contrary to all of these, because its reality is not known by anyone other than those who are 'firm in knowledge' (rasikhun fil-'ilm), and even among them, very few are familiar with this reality. I insisted that he tell me its meaning. He wept a great deal and said: I do not hide anything from you, but the consequence of knowing the meaning of this name will be very severe, because as soon as it is known, you and I will be killed. Now, if you promise not to tell anyone, I will reveal it. I swore by all religious sanctities that I would not disclose it, so he said that it is one of the names of the Prophet of the Muslims, and its meaning is 'Ahmad' and 'Muhammad.' After that, he gave me the key to that small room and said, 'Open such-and-such door and bring such-and-such books.' I brought the books to him. These two books were from before the advent of the Messenger of Islam (PBUH & His Pure Progeny) and were written on leather. In both books, 'Fārqlīṭā' was translated as 'Ahmad' and 'Muhammad.' After that, the teacher added that before the advent of the Holy Prophet (PBUH & His Pure Progeny), there was no disagreement among the Christian scholars that the meaning of Fārqlīṭā is Ahmad and Muhammad, but after the advent of Muhammad, for the sake of preserving their leadership and material benefits, they reinterpreted it and fabricated other meanings for it, although those meanings are certainly not what the author of the Gospel intended. I asked, 'What do you say about the Christian religion?' He said, 'It has been abrogated by the coming of the religion of Islam.' He repeated this sentence three times. So I said, 'In this age, what is the path of salvation and the straight path?' He said, 'It is confined to following and obeying Muhammad.' I asked, 'Are his followers the people of salvation?' He said, 'Yes, by God' (and he swore three times). Then the teacher wept, and I also wept a great deal, and he said, 'If you want the Hereafter and salvation, you must accept the true religion. I will always pray for you on the condition that on the Day of Resurrection, you bear witness that I am inwardly a Muslim and a follower of Prophet Muhammad (PBUH & His Pure Progeny), and that a group of Christian scholars are inwardly in the same state as me, and like me, cannot outwardly relinquish their worldly positions, otherwise there is no doubt that at this time, the religion of God on the face of the earth is the religion of Islam.'" (Excerpted and abridged from the second guidance, introduction to *Anis al-A'lam*) You will see that after the advent of the Prophet of Islam (PBUH & His Pure Progeny), the scholars of the People of the Book, for the sake of their personal interests, reinterpreted the name and signs of the Holy Prophet.

See ayat 46 for tafseer.

See ayat 46 for tafseer.

Although in the above-mentioned verses, as well as in the preceding and following verses, the discourse is directed towards the Children of Israel, its meaning, in terms of its scope, certainly includes others as well. According to the famous exegete, the author of Majma' al-Bayan, Tabarsi, the scholars and learned men of the Jews, before the advent of Prophet Muhammad (PBUH & His Pure Progeny), used to invite people to believe in him and give glad tidings of his appearance, but they themselves refused to believe at the time of the Prophet's (PBUH & His Pure Progeny) appearance. This same great exegete narrates that the Jewish scholars used to advise their followers who had accepted Islam to remain and be steadfast in their faith, but they themselves would not believe. This is why, in the first of the verses under discussion, this conduct of theirs is condemned. It is said: Do you enjoin righteousness upon the people and forget yourselves (atāmurūna n-nāsa bi-l-birri wa tansawna anfusakum). Even though you recite the heavenly book (the Torah), yet do you not use reason at all (wa antum tatlūna l-kitāba afalā taʿqilūn). In this way, the Quran admonishes them. Why do you enjoin faith upon others when you yourselves do not believe, even though you have read the signs and characteristics of the Prophet (PBUH & His Pure Progeny) in the Torah? For scholars, preachers, and those who invite to the path of truth, it is especially a fundamental point that they should, more than anyone, preach through their actions. As there is a famous narration from Imam Sadiq (peace be upon him): Kūnū duʿāta n-nāsi bi-aʿmālikum wa lā takūnū duʿātan bi-alsinatikum. Invite people through your actions, not with your tongues. (Reference: Safinah, under the entry "amal"). The source of the profound impact of a practical invitation is that if the listener comes to know that the speaker is speaking from the heart and has one hundred percent faith in his own words, he will listen to his words with the ears of his heart. Then his words will pass through the body and affect the soul. The greatest sign that the speaker believes in his own words is that he himself acts upon them before others. As Ali (peace be upon him) says: Ayyuhā n-nās innī wallāhi mā aḥuththukum ʿalā ṭāʿatin illā wa asbiqukum ilayhā wa lā anhākum ʿan maʿṣiyatin illā wa atanahhāhā qablakum ʿanhā. O people! By God, I do not urge you towards any act of obedience except that I precede you to it, and I do not forbid you from any sin except that I abstain from it before you. (Reference: Nahj al-Balaghah, Sermon 157) In a narration from Imam Sadiq (peace be upon him), it is stated: Man ashadda n-nāsi ʿadhāban yawma l-qiyāmati man waṣafa ʿadlan wa ʿamila bi-ghayrih. Among those who will have the most severe punishment on the Day of Resurrection is one who describes justice but acts contrary to it. (Reference: Tafsir Nur al-Thaqalayn, vol. 1, p. 75). The Jewish scholars feared that if they were to acknowledge the prophethood of the Prophet of Islam (PBUH & His Pure Progeny), their material support would be cut off and the Jewish common folk would pay them no heed. Therefore, they altered the attributes of the Prophet of Islam (PBUH & His Pure Progeny) that were mentioned in the Torah. So that they may take a step towards their heart's inclination and remove the desire for leadership and authority from their minds, the Quran says: Seek help through patience and prayer, meaning, achieve success through steadfastness and control over your carnal desires (wa-staʿīnū bi-ṣ-ṣabri wa-ṣ-ṣalāh). After this, it says that this task is burdensome for others except the *khāshiʿīn* (wa-innahā lakabīratun illā ʿalā l-khāshiʿīn). The last of the verses under discussion introduces the *khāshiʿīn* thus: (alladhīna yaẓunnūna annahum mulāqū rabbihim wa-annahum ilayhi rājiʿūn). (Raghib in *Mufradat* has said: "*Ẓann*" is the name for a belief that is obtained through evidence and context. This belief is sometimes strong and reaches the level of certainty, and sometimes it is weak and does not go beyond the limit of supposition). "*Yaẓunnūna*," whose root is "*ẓann*," sometimes comes in the meaning of "supposition" and sometimes "certainty." In this context, it is certainly in the meaning of faith and absolute certainty, because having faith in meeting Allah and returning to Him brings to life in a person's heart humility, fear of God, and a sense of responsibility. And this is the result of believing in a Hereafter that is a cause of spiritual training and development, which everywhere paints a picture before man of the court of that great justice and invites one to fulfill responsibilities and adopt the path of truth and justice. It is also possible that here "*ẓann*" is in the meaning of supposition, and is in fact a type of hyperbole and emphasis, such that if, hypothetically, a person does not have faith in this great court of justice and only has a supposition of its existence, even that is sufficient for him to abstain from every kind of wrongdoing. In reality, this is a kind of admonishment to the Jewish scholars that even if your faith were only to the level of supposition and conjecture

The expression 'Liqa' Allah' (meeting with Allah) has appeared multiple times in the Quran, and each time it refers to the presence in the court of Resurrection. It is clear that meeting with God is not sensory in the way that human beings meet one another, because God has neither a body, nor color, nor location, that He could be seen with the physical eye. Rather, what is meant is the witnessing of the signs of power, reward and punishment, blessings, and divine chastisement in the field of Resurrection. As a group of commentators has said, or its meaning is a kind of inner and spiritual witnessing (shuhud), because a person sometimes reaches such a station and rank that he sees God before him with the eye of the heart, in such a way that no doubt or hesitation remains. (Reference: Al-Manar, vol. 1, p. 302; Al-Mizan, vol. 1, p. 154; Ruh al-Ma'ani, vol. 1, p. 228. Other verses also allude to this meaning. For example: فمن کان یرجو لقاء ربہ فلیعمل عملاصالحا۔ (Kahf: 110); Nahj al-Balaghah, Sermon 179). As a result of purity, piety (taqwa), worship, and self-purification, this state is also possible for some people in this world. As is mentioned in Nahj al-Balaghah, Dhi'lib al-Yamani, who was a wise man among the friends of Hazrat Ali (alayhis salam), asked him: ھل رائیت ربک۔ Have you seen your Lord? The Imam (alayhis salam) replied: افاعبد مالا اری۔ Would I worship one whom I have not seen? When he sought clarification, the Imam (alayhis salam) further stated: لا تدرکہ العیون بمشاہدہ ولکن تدرکہ القلوب بحقائق الایمان۔ Physical eyes cannot see Him, but hearts can perceive Him through the realities of faith.2 The power of inner witnessing will be available to everyone on the Day of Resurrection, because the signs and portents of God's greatness and power will be so manifest at that time that even the blind of heart will bring definitive faith in Him.

To make progress and overcome difficulties, two fundamental pillars are necessary: one, a powerful and strong internal fortress, and second, a firm external support. In the aforementioned verses, these two fundamental pillars have been expressed as patience (sabr) and prayer (salat). Patience (sabr) is the name for standing firm on the front of difficulties with steadfastness and forbearance, and prayer (salat) is the means of connection and relationship with God, which is a firm and strong support. Although many commentators have taken 'sabr' to mean fasting, it is established that 'sabr' is not confined to fasting alone. Rather, fasting is mentioned here as a clear and bright example, because it is an act of worship as a result of which a strong will and firm faith are engendered within a person, and the dominion of their intellect over their desires is established. Therefore, we see that commentators, under this verse, narrate that whenever the Messenger of Islam (PBUH & His Pure Progeny) faced a difficulty that would make him restless, he would seek help through weeping. In a narration from Imam Sadiq (peace be upon him), he said: When you face any of the sorrows of the world, perform ablution (wudu), go to the mosque and offer prayer, and then supplicate, because God Himself has commanded: 'واستعینوا بالصبر والصلوٰۃ' (And seek help through patience and prayer). [Reference: Majma' al-Bayan, under the verse in discussion.] Turning towards prayer and communing with the Lord creates a new strength within a person. In the book Al-Kafi, it is narrated from Imam Sadiq (peace be upon him): کان علی اذا اھالہ امر فزع قام الی الصلوٰة ثم تلا ھذہ الآیة "واستعینوا بالصبر والصلوٰة"۔ Whenever a severe difficulty confronted Hazrat Ali (peace be upon him), he would stand up for prayer and then recite this verse: 'واستعینوا بالصبر والصلوٰة' (And seek help through patience and prayer). Indeed, prayer connects a person to the Everlasting Power, for whom difficulties are simple and easy, and this very feeling causes a person to become powerful and strong in the face of events.

See ayat 48 for tafseer.

In these verses, God has once again turned His address towards the Children of Israel. Reminding them of His blessings, He says: O Children of Israel! Think about the blessings I have bestowed upon you (ya bani isra'ila-dhkuru ni'matiya-llati an'amtu 'alaykum). The scope of these blessings is very vast. From guidance and faith to liberation from the clutches of the Pharaoh's people and the re-attainment of greatness and independence, all blessings are included in this. Then, there is also the blessing that they were given superiority over the people of their time, which is in fact a composite of various blessings. Alluding to this, He says: And I preferred you over the worlds (wa anni faddaltukum 'ala-l-'alamin). Perhaps some people might suppose that the meaning of 'faddaltukum 'ala-l-'alamin' is that they were given superiority and preference over all worlds and in all eras. However, by paying attention to other verses of the Quran, it becomes clear that what is meant here is superiority and preference over the people of their land and their time. Because it is in the Quran: Kuntum khayra ummatin ukhrijat li-n-nas. (Al 'Imran, 110) You are the best community that has been created for the benefit of people. According to this verse, the ummah of the Prophet of Islam (PBUH & His Pure Progeny) is the best and most superior. In another place, it says about the Children of Israel: Wa awrathna-l-qawma-lladhina kanu yustad'afuna mashariqa-l-ardi wa magharibaha. (Al-A'raf, 137) We made the Children of Israel, who were considered weak, the inheritors of the east and the west. It is clear that at that time, the Children of Israel were not the inheritors of the entire world; therefore, the meaning is that they became the inheritors of the east and west of their own region. Therefore, their superiority over the 'alamin (worlds/peoples) is also in relation to the people of that region. In the next verse, the Quran has nullified the false notions of the Jews. They believed that since their forefathers were prophets, they would intercede for them, or they presumed that they would pay compensation for sins, just as is the way of this world. The Quran says: And fear a Day when no soul will avail another in the least (wa-ttaqu yawman la tajzi nafsun 'an nafsin shay'a), and no intercession will be accepted from it (without the permission of the Lord) (wa la yuqbalu minha shafa'ah), nor will any ransom or substitute be taken from it (wa la yu'khadhu minha 'adl), and nor will they be helped (wa la hum yunsarun). In short, the Judge and Ruler of that court will be one who will accept nothing but pure deeds. In Surah Ash-Shu'ara, verses 88 and 89, it is said: Yawma la yanfa'u malun wa la banun. Illa man ata Allaha bi-qalbin salim. The Day when neither wealth nor sons will be of any benefit, except for one who comes to the divine court with a sound heart (qalbin salim). In reality, the verse under discussion points to the fact that it is common in this world for a criminal to use various methods to escape punishment. Sometimes, one person takes another's fine upon himself and pays it, sometimes, intercession is used as a means, and a person is arranged to intercede regarding his sin, and if even that is not possible, the criminal tries to save himself from punishment by paying a ransom. If nothing else works, he prepares to defend himself with the help of friends in order to get out of the clutches of punishment. These are the various ways to escape punishment in the world, but the Quran says that in the world of the Hereafter, the principles of punishment are completely different from the world, and none of these things will be of any use there. The only path to salvation is for a person to take refuge in the shade of taqwa (piety), and then there is the grace of the Lord. Looking at the beliefs of the deviant among the idolaters and the People of the Book, it is known that such superstitious beliefs were not uncommon among them. For example, the author of Tafsir al-Manar relates: The frivolous people of some regions of Egypt used to give some money to the person who bathed the deceased and called it the fare for transport and transfer into paradise. [Reference: Al-Manar, vol. 1, p. 306.] It is written about the Jews that they would offer a sacrifice for the atonement of their sins, and if a sacrifice was not available, they would sacrifice a pair of pigeons. [Previous reference] Regarding past nations (possibly prehistoric), it is said that they would bury psalms, tools, and the weapons of the deceased with him so that he could benefit from them in the next life. [Reference: Al-Mizan, vol. 1, p. 156]

There is no doubt that divine punishments, whether in this world or in the Hereafter, do not have an aspect of revenge. They are, in fact, a guarantee for the implementation of and obedience to laws, and as a result, they lead to progress and perfection in all aspects. Therefore, it is necessary to avoid and abstain from that which weakens this guarantor of implementation, so that people do not develop the audacity to sin. But on the other hand, the paths for returning and reforming should not be completely closed to sinners. Intercession, in its correct meaning, is for construction and reform and is a means for the return of sinners and those tainted with impurities. However, in its incorrect sense, it becomes a cause for creating a desire and audacity for sin. Those who could not distinguish between the various aspects of intercession and its correct meanings have sometimes denied the issue of intercession altogether, considering it equivalent to the recommendations and partisanship before sultans and oppressive rulers. And sometimes, like the Wahhabis, they take the words of the aforementioned verse, "la yuqbalu minha shafa'ah," to mean that no one's intercession will be accepted in the Hereafter. Without paying attention to other verses, they take this as evidence and completely deny intercession. The summary of the objections from the opponents of intercession is as follows: (1) The belief in intercession weakens the spirit of effort and striving. (2) The belief in intercession reflects a backward society plagued by anarchy. (3) The belief in intercession is a type of shirk and is synonymous with the worship of a few individuals. (4) The belief in intercession encourages sin and causes negligence of responsibilities. (5) The concept of the belief in intercession is that God's commands would change and God's will and decree would be altered. But as we will explain, these objections have arisen because the Quranic concept of intercession has been understood to be like the deviant recommendations prevalent among the common people. Since this issue holds special importance in its negative and positive aspects, it is necessary to discuss the concept of intercession, the philosophy of intercession, intercession in the world of creation, intercession in the Quran and Hadith, and intercession in relation to Tawhid and Shirk, so that every kind of ambiguity that appears in the above and other verses in this regard can be removed.

The word *shafa'at* is from "*shaf'*" which means even/pair and "*damm al-shay' ila mithlih*": to join a thing to its like. Its opposite is "*witr*" which means odd and alone. This word is also used for a superior and strong individual joining with a weak individual for the sake of helping them. This word is used for two different meanings in common usage (*'urf*) and in religious law (*shar'*). A. In common parlance, the concept of intercession (*shafa'at*) is that the intercessor, taking advantage of their personality and influence, changes the opinion of a person of authority regarding the punishment of their subordinates. Similarly, it involves using one's influence when it is respected, or when people are afraid of it, or influencing through favors bestowed upon someone, or sometimes changing the intellectual foundations related to the criminal's sin and entitlement to punishment, etc. The summary is that this type of intercession does not bring about any change in the spirit or thought of the criminal or the accused; rather, all effects and changes are related to the person with whom the intercession and recommendation is made (pay close attention). From a religious point of view, such intercession holds no meaning because God is not subject to error that His opinion could be changed, nor does He possess human-like inclinations that could be aroused, nor is He intimidated by anyone's influence, nor do His punishment and chastisement revolve around any axis other than justice. B. The second concept of intercession is the one found in religious sources and resources, the purpose of which is to bring about a change in the person for whom the recommendation is being made. Meaning, the person for whom intercession is being made has provided such means that they have emerged from the undesirable state that made them deserving of punishment, such that they may be forgiven. As we shall see, believing in such intercession is a school of training (*maktab-e-tarbiyat*). It is a means of reformation, awakening, and awareness for sinners and tainted individuals. We will see that all objections, criticisms, and attacks are on the first interpretation of intercession, not the second, which is a logical, rational, and edifying concept. This was a brief explanation of the two forms of intercession, one of which is to cover up sin and the other is the reformation and training of a person.

What we have said about correct and logical intercession can be widely observed in the world of creation and formation, in addition to the world of legislation. The powerful forces of this world join with the weaker forces and lead them forward on the paths of reformative purposes. The sun shines. Rain falls. A seed is placed in the heart of the earth so that it may bring its inner potential into play and send the first sprouts of life out of the earth, in such a way that the prison of the seed's husk is torn open. Its head is brought out from the dark abode of the soil and it moves forward towards the sky from which it had obtained strength. All these blossomings in the flourishing of life are, in fact, a type of creative intercession (*shafa'at takweeni*). If, by observing this type of intercession, we also become convinced of it in the world of legislation, then we have adopted the straight path, which we will explain shortly.

Now we will mention the primary sources and initial proofs for the issue of intercession. In the Holy Quran, the issue of intercession has been discussed under this heading in approximately thirty places. However, discussions and guidance on this topic also exist without this specific heading. The verses in the Quran concerning this issue are divided into several categories. a. Verses that negate intercession in an absolute sense. For example: Anfaqu mimma razaqnakum min qabli an ya'tiya yawmun la bay'un fihi wa la khullatun wa la shafa'ah. And Wa la yuqbalu minha shafa'ah. In these verses, the path of salvation for criminals without faith and righteous deeds is negated. Whether it be through material compensation, or due to a previous friendship based on a relationship, or with reference to the issue of intercession. Rather, concerning some criminals, it is said: Fama tanfa'uhum shafa'atush shafi'in. (Muddaththir - 48) The intercession of the intercessors will not benefit them at all. b. Verses that declare the Intercessor to be exclusively God. For example: Ma lakum min dunihi min waliyyin wa la shafi'. (Sajdah - 4) Besides Him (God), you have no guardian or intercessor. And Qul lillahish shafa'atu jami'a. (Zumar - 44) Say that all intercession belongs exclusively to Allah. c. Verses that make intercession conditional upon the permission and command of God. For example: Man dhalladhi yashfa'u 'indahu illa bi idhnih. (Baqarah - 255) Who is there that can intercede in His presence except by His permission. And Wa la tanfa'ush shafa'atu 'indahu illa liman adhina lah. (Saba - 23) In His court, intercession will not benefit anyone except for him for whom permission is granted. d. Verses in which conditions are stated for the person for whom intercession is to be made. Sometimes, the pleasure and approval of God is made a condition: Wa la yashfa'una illa liman irtada. (Anbiya - 28) According to this verse, the intercessors can only intercede for those who hold the station of *irtida* (approval). Meaning, they have reached the level of acceptance in the court of God. Sometimes, a covenant with God is made a condition (i.e., belief in monotheism and correctly recognizing the prophets). For example: La yamlikunash shafa'ata illa man ittakhadha 'indar rahmani 'ahda. (Maryam - 87) Sometimes, the removal of the capacity to receive intercession from certain criminals has been announced. For example, in the following verse, the removal of intercession from the wrongdoers (*zalimin*) is announced: Ma lizzalimina min hamimin wa la shafi'in yuta'. (Mu'min - 18) In this regard, possessing a divine covenant, i.e., having faith and reaching the station of God's pleasure, being acceptable to Him, and avoiding sins such as oppression and injustice—these are the definitive conditions for intercession.

In summary, the verses on intercession clearly indicate that in the view of Islam, the matter of intercession is not an unregulated and unconditional subject; rather, it has restrictions and conditions. On one hand, these are with respect to the crime for which intercession is to be made; on the other hand, regarding the person for whom intercession is to be made; and thirdly, there are conditions for the person who is to intercede. All these things together clarify the true aspect of intercession and its philosophy. For example, sins like oppression and tyranny have been completely excluded from the scope of intercession, and the Qur'an says that for the oppressors, there is no obeyed intercessor. Now, if oppression is interpreted in its broader sense, then intercession will be exclusive to those criminals who are remorseful and repentant for their crime and are on the path of its removal and reform, as will be explained with reference to some ahadith. In this case, intercession will play a supportive role in the process of repentance and remorse for sin (and as for what some imagine, that in the presence of remorse and repentance there is no need for intercession, this is their misunderstanding, which we will clarify shortly). According to Surah Al-Anbiya, verse 28, only those people will be forgiven through intercession who have reached the station of being approved [by Allah], and on the other hand, according to Surah Maryam, verse 87, those who possess a covenant from the Divine. These two concepts, as is generally apparent from their literal meaning and in detail from the narrations on this subject, have the meaning that a person has faith in God, the reckoning and the scale, and punishment and torment; considers good deeds to be good and evil deeds to be evil; and testifies that all of it is correct, i.e., from Allah. If such faith is manifest in a person's thought, outlook, and life—the sign of which is that the person distinguishes himself from those oppressors and rebellious people who do not believe in any sacred principle of Islam and re-evaluates his own ways—then he becomes eligible for intercession. In Surah An-Nisa, [verse] 64, it is stated thus regarding the forgiveness of sins under the umbrella of intercession: ولو انھم اذظلمواانفسھم جاء وک فاستغفرااللہ واستغفرلھم الرسول لوجدواللہ توابارحیما۔ And if, when they had wronged themselves, they had come to you, sought forgiveness from Allah, and then Our Messenger also had recommended pardon and forgiveness for them, they would have found Allah to be Accepter of repentance, Merciful. In this verse, the repentance and seeking of forgiveness by the sinners themselves has been made a prerequisite for the Messenger's recommendation for forgiveness. In Surah Yusuf, verses 97 and 98, it is: قالوا یا ابانا استغفر لنا ذنوبنا انا کنا خاطئین۔ قال سوف استغفر لکم ربی ط انہ ھو الغفور الرحیم۔ They submitted to their father, "Pray for our forgiveness before Allah, for we confess to being sinners." He said, "I will soon ask my Lord for your forgiveness; indeed, He is the Forgiving, the Merciful." In these verses too, it can be seen that the brothers of Yusuf expressed remorse and repentance for their sin before requesting intercession from their father. Surah Al-Mu'min, verse 7, is about the intercession of the angels, stating that their seeking of forgiveness and intercession is only for those

In Islamic narrations, there are many expressions regarding intercession which complete the meaning of the aforementioned Quranic verses and are sometimes very explicit. Some of them are as follows: a. In Tafsir al-Burhan, it is narrated from Imam Kazim (peace be upon him) through Hazrat Ali (peace be upon him). He said that I heard from the Noble Prophet (peace and blessings of Allah be upon him and his progeny): Shafa'ati li-ahl al-kaba'ir min ummati. My intercession is for the perpetrators of major sins from my ummah. Ibn Umayr, who is the narrator of the hadith, says: I asked Imam Kazim (peace be upon him) how intercession for the perpetrators of major sins is possible when Allah the Almighty says, "wa la yashfa'una illa li-man irtada." It is certain that a person who commits major sins becomes distant from *irtada* (being pleasing) and the pleasure of God. The Imam replied: Any person of faith who commits a sin is naturally remorseful, and the Noble Prophet PBUH & His Pure Progeny has said that remorse for a sin is repentance, and a person who is not remorseful is not a true believer, and there is no intercession for him, and a sin is an injustice (zulm). Allah the Almighty says: For the unjust, there are no friends and no intercessors. (Reference: Tafsir al-Burhan, vol. 3, p. 53). The main subject of the hadith is that intercession is for the perpetrators of major sins, but the latter part of the hadith clarifies that the primary condition for the acceptance of intercession is that the one being interceded for must have such faith that it brings the sinner to the stage of remorse, self-reformation, removal of sin, and correction, and he removes himself from injustice, transgression, and law-breaking, and without this, intercession is not possible at all (pay attention). b. In the book Al-Kafi, it is narrated from Imam Sadiq (peace be upon him) in a letter which he wrote to his companions as a unified message: Man sarrahu an yanfa'ahu shafa'at al-shafi'in 'ind Allah fa-l-yatlub ila Allah an yarda 'anhu. (Reference: Quoted from Bihar [al-Anwar], vol. 3, p. 304 - old edition). The tone of this narration indicates that it is for the removal of misconceptions that had occurred regarding intercession, particularly for some of the companions of Hazrat Sadiq (peace be upon him) and generally for a group of Muslims. In it, intercessions that encourage sin are explicitly negated. According to the narration, "Whoever wishes to benefit from intercession should seek the pleasure of God." c. Another meaningful hadith is narrated from Hazrat Sadiq (peace be upon him) as follows: Idha kana yawm al-qiyamah ba'ath Allah al-'alim wa-l-'abid fa-idha waqafa bayna yaday Allah 'azza wa jall qila li-l-'abid intaliq ila al-jannah wa qila li-l-'alim qif tashfa' li-l-nas bi-husni ta'dibika lahum. On the Day of Resurrection, Allah the Exalted will raise the scholar ('alim) and the worshipper ('abid) from the grave. He will say to the worshipper, "Go to paradise alone," but He will say to the scholar, "Intercede for the people whom you have trained well." (Reference: Bihar [al-Anwar], vol. 3, p. 305, quoting al-Ikhtisas of al-Mufid). In this hadith, a connection is seen between the intercession of the scholar who taught manners and morals and his students who learned from him. This sheds light on the obscure aspects of this discussion. Furthermore, the fact that intercession is specified for the scholar and negated for the worshipper indicates that, according to the logic of Islam, intercession is not a matter of pacts or partisanship, but rather it is a school of training and a depiction of that training in this world.

i. At this point, the narrations we have mentioned concerning intercession are only a small portion of the narrations on this subject, which we have selected to suit our discussion. Otherwise, the narrations concerning intercession have reached the level of *tawatur* (mass transmission). Nawawi Shafi'i, [his name is Yahya ibn Sharaf. He is among the scholars of the seventh century Hijri. Since he was born in the city of Nawa, which is near Damascus, he became famous as Nawawi.] in *Sharh Sahih Muslim*, quoting Qadi 'Iyad, who is a famous scholar of the Ahl al-Sunnah, states that intercession is among the *mutawatirat* (mass-transmitted reports). [Reference: Bihar, vol. 3, p. 307] Even the followers of Ibn Taymiyyah (d. 728 AH) and Muhammad ibn 'Abd al-Wahhab (d. 1206 AH), who adopt a strict stance on this matter and are very dogmatic, acknowledge the *tawatur* of these narrations. The book *Fath al-Majid* is authored by Shaykh 'Abd al-Rahman ibn Hasan. It is a famous book of the Wahhabis and is currently used as a textbook in many religious seminaries in the Hijaz. In it, the following is narrated from Ibn al-Qayyim: The hadiths from the Noble Prophet PBUH & His Pure Progeny regarding the intercession for sinners are *mutawatir*. His companions and the Ahl al-Sunnah generally have a consensus on this, and they consider one who denies it to be an innovator (*bid'ati*), criticize him, and count him as misguided. [Reference: Fath al-Majid, p. 211] Before we now discuss the social and spiritual effects of intercession and resolve the four objections in light of the philosophy of intercession, let us look at its spiritual effects from the perspective of the logic of God-worshippers and believers in intercession, because this view makes the upcoming discussion regarding the social and spiritual repercussions of this issue clearer. [It should be noted that here we are specifically discussing from the logic of the scholars of 'aqidah (creed).] Among the scholars of Islamic creed, the matter regarding the spiritual effect of intercession is as follows: One group is known by the name 'Wa'idiyyah' (who believe that the perpetrators of major sins will remain in Hell forever). Their belief is that intercession is not effective in reducing the effects of sin; rather, its effect is for progress, spiritual perfection, and the increase of reward and recompense. The Tafdiliyyah (who believe that those who commit major sins will not remain in Hell), believe that intercession is for sinners and, as a result, punishment and torment are removed. The highly renowned researcher Nasir al-Din al-Tusi, in the book *Tajrid al-I'tiqadat*, considers both to be correct and believes in both effects. 'Allamah al-Hilli, too, in his commentary on the words of the researcher al-Tusi in the book *Kashf al-Murad*, does not deny this belief; rather, he presents evidence for it. The meaning of intercession has been explained according to its original linguistic root, and similarly, cosmic intercession (*shafa'ah takwiniyyah*) has also been mentioned. Paying attention to both of these, no room for doubt or refutation remains that the belief of the researcher al-Tusi is close to reality and fact. Because, on the one hand, there is a famous narration transmitted from Imam Sadiq (peace be upon him): ما من احد من الاولین والاًخرین الا ھو محتاج الی شفاعة محمد یوم القیامه۔ [Bihar and other books.] There is no one among the first and the last who is not in need of the intercession of the Holy Prophet PBUH & His Pure Progeny. According to this hadith, even those individuals who have repented from sin and whose transgression has been forgiven are in need of intercession. This is only possible if the effect of intercession is for both aspects and is also useful for the elevation of station and rank. Therefore, if it is stated in some narrations that the righteous do not need intercession, what is meant is the negation of the kind of intercession that is for criminals and sinners. On the other hand—we have already said that the reality of intercession is to become connected and organized with a more powerful being for its help. This help may be for the increase of points of strength or the decrease of points of weakness. Just as in cosmic intercession and those beings that are on a journey of perfection and development, these two aspects can be seen. Sometimes, lesser beings need more powerful beings to remove destructive factors (just as grass needs the light of the sun to remove its pests and calamities). Sometimes, they are needed for the increase of strength and for progress (just as grass also requires sunlight for its growth and development). Similarly, a student taking a lesson needs the teacher both for the correction of his mistakes and for increasing his knowledge. Therefore, in view of various proofs, intercession has both types of effects and is not confined only to reducing the effects of sin and transgression (Pay attention).

Reflecting on what has been said clarifies why those who repent need intercession, even though, according to Islamic religious beliefs, remorse and repentance from sin are, by themselves, a cause for the forgiveness of sin. There are two arguments on this subject: 1. Even those who repent are in need of intercession for the elevation, nurturing, and progression of their spiritual stations. 2. Many scholars face a major misconception regarding the issue of the effect of repentance, which gives rise to such difficulties. This is that their conception is that repentance—remorse and regret for the sin—returns a person to the state they were in before the sin, whereas, as we have stated in its proper place, remorse for the sin committed and a firm resolve not to sin in the future is only the first stage of repentance, and it is exactly like a medicine that eliminates the illness. It is clear that although the sick person recovers when the fever subsides and the illness is eradicated from its root, they still do not, by any means, return to the state of a normal person. Rather, they require effort for a period of time to make their body strong again. Only then can they reach the state they were in before the illness. In other words, repentance has several stages; feeling remorse for the sin and making a firm intention not to sin in the future is only the first stage. Its final stage is that the repentant person returns, in every respect, to the spiritual state they were in before the sin. This is the stage where the intercession of the intercessors and the connection and relationship with them can be effective. A living proof for this are the same verses related to seeking forgiveness (istighfar) that we have already pointed out, in which, in addition to the sinner's repentance, the Prophet's seeking of forgiveness is also made a condition for the acceptance of repentance. Similarly, in the context of the repentance of the brothers of Yusuf, the seeking of forgiveness for them by Prophet Ya'qub, and most clearly of all, the angels' seeking of forgiveness for those who are righteous and reformers and about whose repentance verses have already been presented.

From the discussion on the sources of intercession and the topic of intercession, its meaning has become clear to us. Now, understanding its social and psychological philosophies is no longer difficult. With complete attention to the reality of intercession, the following effects are likely to manifest in its believers. 1. Combating the spirit of despair: Those who commit grave crimes, on the one hand, suffer from inner torment, and on the other hand, become despairing of forgiveness from the court of God. Because in this state, they do not find a way back from a life of sin, they are practically not ready for any reconsideration. Seeing the darkness on the horizon of the future, they begin to struggle more in rebellion and transgression. Similarly, under the pretext of this practical life, they become convinced of the futility of divine ordinances, just like a sick person who, having despaired of recovery, becomes heedless of all restrictions, because he now considers them baseless and ineffective. Sometimes, the inner pain and torment that arises from such crimes becomes a cause for psychological disturbance or an impulse for alienation from society, because it is this very society that has corrupted him in this way. Thus, the sinner transforms into a dangerous element and becomes a center of sorrow and pain for society. In such a state, belief in intercession opens a window of light before him and, by giving him hope of being forgiven, brings him under control. It encourages him to reconsider and to rectify and reform his past conduct. In this way, the impulse to break ties with society does not arise, and psychological peace provides him with the possibility of transforming into a wholesome and righteous element. Based on this, if we say that attention to intercession in its correct meaning is a reforming factor and a cause for preventing evil, and that it makes a criminal, sinful individual righteous, it would not be an exaggeration. This is why we see that even for prisoners with life sentences, the window of recommendation and pardon is kept open in the various legal systems of the world, so that despair and hopelessness do not lead them to some dangerous act inside the prisons or cause them to suffer from psychological disturbance.

Keeping in mind that intercession, in its true sense, has numerous restrictions and conditions from several aspects, those who believe in its principle and foundation are compelled to implement these conditions and to abstain from sins like oppression, which extinguish the hope of intercession, and to change their program, making it more comprehensive, and start anew. Such people, in order to attain the station of irtida and to uphold the divine covenant (whose exegesis has been explained), formally repent for their sins, or at least, while abiding in the stage of repentance, they refrain from wrongdoing and from breaking the bounds of divine laws, or at the very least, they reduce such actions and keep alive within themselves the faith in God and the great court of judgment, and they respect His laws and regulations. Such individuals, in order to maintain their relationship and connection with the intercessor, strive to develop his attributes within themselves and they maintain a kind of link, however weak it may be, between themselves and them. Meaning, just as in ontological intercession, readiness, connection, and submission are necessary for the effect of perfection, in legislative intercession too, this kind of readiness and preparation is necessary to reach the result (Reflect upon this). Thus, no doubt or suspicion remains that intercession, in its correct meaning, is an effective factor for the transformation and reformation of the states of sinners.

As has been said before, there is a great difference between intercession in the common understanding and intercession in the logic of Islam. The basis of one is to change the thinking of the one before whom the intercession is to take place, and the basis of the other is to bring about various changes in the person for whom the intercession is being made. It is clear that intercession in the first sense is the cause of all objections. It is this that weakens the spirit of effort and striving, and it is this that becomes a cause for inclination towards sin, and it reflects a backward society afflicted by anarchy, and furthermore, it is found to be afflicted with a type of shirk or deviation. This is because if we believe that God's knowledge can change, and that some matter concerning the one for whom intercession is being made can be clarified before God which He does not know, and that besides Him there is some other source that can be relied upon, and through its means, God's wrath can be cooled, or His love can be attracted towards oneself through it; or if we believe that it is possible for God to be in need of the status and importance of some of His servants and due to this authority, He accepts their intercession regarding a sinner; or if we believe that it is possible He might be intimidated by the influence and sway of intermediaries and accept their intercession—then all these matters distance us from the reality of Tawhid and the attributes of God and throw us into the pit of shirk and idol-worship. These are all characteristics of intercession in the common understanding, which are, in fact, its incorrect meanings. But as for the correct intercession, in which those conditions, states, and characteristics are present that we have just alluded to, there is no room in it for any of these flaws. That intercession does not encourage sin but is a means of abandoning sin. It does not invite laziness and indolence but, by creating a spirit of hope, it gathers human faculties for the rectification of past mistakes and errors. It does not allow any connection with past conduct but is rather a means of training for the reformation of criminals, sinners, and transgressors. Not only is such intercession not shirk, but it is the essence of Tawhid and a cause for turning towards God and His attributes, because it is, in reality, seeking help by His permission and command (reflect upon this further).

Due to incorrect interpretations of the issue of intercession, two groups have emerged in opposition to it, and both are on opposing ends. One group is that which holds a thought similar to the materialists. According to these people, the issue of intercession is a factor for concealment and eliminates effort and striving. Their response has already been discussed in detail. The second group is of extremist, short-sighted religious people (such as the Wahhabis) and some of their other like-minded people. These people consider the belief in intercession a type of shirk and a deviation from the principle of monotheism. Although presenting this objection is outside the topic of discussion (and could risk religious provocation), we will allude to it for the completion of this discussion. First, it is necessary to pay attention to the fact that the Wahhabis, who in the last two centuries under the leadership of Muhammad ibn Abd al-Wahhab ibn Sulayman brought the land of Hijaz under the sway of their ideas, are not only in opposition to the Shias in their harsh and sharp beliefs, which are mostly concerning monotheism, but are also in staunch opposition to most Ahl al-Sunnah Muslims. Muhammad ibn Abd al-Wahhab took his views from Ibn Taymiyyah (Ahmad ibn Abd al-Halim al-Dimashqi, d. 728 AH, who had passed away about four hundred years before him). He was, in reality, the implementer of Ibn Taymiyyah's ideas and beliefs. From 1160 until his death in 1206, Muhammad ibn Abd al-Wahhab, while supporting the rulers there, continued to ignite the fire of silent fanaticism among the Bedouins and the tribes wandering in the deserts of Hijaz. In the name of defending monotheism and confronting shirk, he kept trying to push back his opponents and thus succeeded in gaining control over the business of government and political leadership through crooked means, and in this process, the blood of many Muslims in Hijaz and outside Hijaz was shed. The conflict of Muhammad ibn Abd al-Wahhab's followers was not limited to the region of Hijaz; rather, in 1216 (i.e., exactly ten years after the death of Muhammad ibn Abd al-Wahhab), his followers and adherents came out through the deserts of Hijaz and suddenly attacked Karbala unawares. There was a holiday in the city for the occasion of Eid al-Ghadir, and most of the people of Karbala had gone to Najaf al-Ashraf for Eid al-Ghadir. Taking advantage of this, they broke down the city wall and caused plunder and looting in the city. They destroyed and ruined the shrine of Imam Hussain (peace be upon him) and other sacred Islamic sites. From these places, they looted and took away all the diamonds, jewels, embroidered curtains, exquisite gifts, and decorative items (in imitation of the army of Yazid). Fifty Muslims were martyred near the zarih, five hundred in the courtyard, and a large number in other parts of the city, while some people state the number of martyrs of Karbala on this occasion to be more than fifty thousand. Many homes were plundered. Even the elderly, children, and women were not safe from this oppression. In 1344, the jurists of Medina, who had influence in the business of government, issued a fatwa that the graves of all religious dignitaries in Hijaz should be demolished, and on the 8th of Shawwal, this order was implemented (in imitation of Mutawakkil al-Abbasi). The grave of the Messenger of Allah (peace be upon him and his progeny) remained safe due to the fear of the anger of all Muslims. In short, the followers of this creed, like Muhammad ibn Abd al-Wahhab himself, are hard-hearted, devoid of mercy, stubborn, dogmatic, and fanatical. Instead of reason and logic, they adhere to severity and harshness. Knowingly or unknowingly, they consider all of Islam to be about confronting and fighting over a few issues, for example, intercession, visitation (ziyarah), and seeking means (tawassul). In practice, they have kept people away from the important social and societal issues of Islam, especially those related to social justice, eliminating imperialist influences, and confronting materialism and atheistic ideologies with reason and logic. This is why there is no discussion of these issues within their intellectual sphere, and instead of solving the problems of the modern era, they are living in a frightening ignorance and unawareness. In any case, these people say the following about the issue of intercession: No person has the right to ask the Messenger of Islam (PBUH & His Pure Progeny) for intercession. For example, if he says, "Ya Muhammad, ishfa' li 'ind Allah" (O Muhammad! Intercede for me with Allah), because God says: "وان المساجد للہ فلاتدعوا مع اللہ احدا" (Al-Jinn, 18). In the treatise Kashf al-Shihab, authored by Muhammad ibn Abd al-Wahhab, it is written: If someone says that we know that God has granted the Prophet (PBUH & His Pure Progeny) the station of intercession and that he can intercede with God's permission and command, then what is the harm if we request that which God has granted him? Then we will say in response that it is correct that God has granted him the station of intercession, but despite this, He has forbidden us from asking him for intercession. God has said: "فلا تدعوا مع اللہ احدا" (Do not call upon anyone along with Allah). Furthermore, the station of intercession is not exclusive to the Noble Prophet (PBUH & His Pure Progeny); angels and the friends of God also hold this station. So, can we also ask them for intercession? If someone says this, then he has worshipped and adored the righteous servants of God. This same author speaks in the treatise "Arba' Qawa'id," the summary of which is as follows: [Reference: Al-Barahin al-Jamilah, p. 17, citing Kashf al-Shubuhat.] Salvation from shirk is possible only by knowing four rules: (1) The disbelievers whom the Noble Prophet (PBUH & His Pure Progeny) was at war with used to affirm that God is the Creator, the Provider, and the Controller of the universe. قل من یرزقکم من السماء والارض و من یدبر الامرط فسیقولون اللہ i.e., ask them, "Who provides for you from the heaven and the earth, and who arranges the affair?" They will say, "Allah." (Yunus, 31) But this affirmation by no means allowed them to enter the fold of Muslims. (2) They used to say that our attention towards idols and their worship is only for nearness to God and for intercession. ویقولون ھولاء شفعائنا عنداللہ i.e., they say, "These are our intercessors with Allah." (3) The Prophet (PBUH & His Pure Progeny) negated all those who worshipped other than God and gave a verdict against them, whether they worshipped angels, prophets, and righteous people, or trees, stones, the sun, and the moon. He did not believe in any kind of distinction between them. (4) The polytheists of our time are worse than the polytheists of the era of ignorance (jahiliyyah) because they used to worship idols in times of comfort and ease, but in times of hardship and difficulty, they would call only upon God, as it is in the Quran: فاذا رکبوا فی الفلک دعوا اللہ مخلصین لہ الدین۔ (Ankabut, 65) Thus, when they board a ship, they call upon Allah, being sincere to Him in religion. But the polytheists of our time seek means through other than Allah in both times of comfort and ease and times of hardship and difficulty.

The surprising thing is that they declare all other Muslims who do not align with their views as polytheists (mushrik), whether they are Sunni or Shia. These people are so accustomed to coercion and audacity that they consider the blood and wealth of other Muslims permissible (mubah) and lawful (halal) for themselves. They consider killing them permissible without question, just as they have repeatedly demonstrated this in practice from the birth of Wahhabism until now. Shaykh Sulayman ibn Luhman says in the book "Al-Hadiyyah al-Sunniyyah": Whoever takes angels, prophets, or for example, Ibn Abbas and Abu Talib or individuals like them as intermediaries (wasilah) between himself and God, so that they may intercede for him in the court of God because these people are close to the court of God, just as (some close associates) intercede with kings, then such people are disbelievers (kafir) and polytheists (mushrik), and their blood and wealth are permissible (mubah), even if they say "ashhadu an la ilaha illa Allah wa ashhadu anna Muhammadan rasul Allah," and even if they perform prayer and fast. [Al-Barahin al-Jaliyyah, p. 83, with reference to Al-Hadiyyah al-Sunniyyah, p. 66] The harshness, rebelliousness, and insolence that emanates from this speech is not hidden from anyone.

Regarding the issue of intercession, from the logic of the Wahhabis, presented with reference to the sayings of their founder, Muhammad ibn Abd al-Wahhab, it can be concluded that in declaring the Muslims who support intercession as polytheists, they rely on two things. 1. They draw an analogy between the Muslims who believe in the intercession of the prophets and the righteous, and the polytheists of the era of ignorance. 2. The Quran has explicitly negated the worship and adoration of other than God, and has also said not to call upon anyone along with God, "فلا تدعوا مع اللہ احدا۔" (Surah Al-Jinn), and that the request for intercession is a type of worship. Regarding the first point, it must be said that in this analogy, they have committed a great error, because the station of intercession is established by the Quran for the good and righteous prophets and angels, as has been discussed in previous sections. At most, it has been made contingent upon divine permission. It is extremely illogical and ridiculous that God has given them this station, but has forbidden us from demanding that this status and station be put into action, even if it is with God's permission. Moreover, the turning of the brothers of Yusuf to their father, or similarly, the turning of the companions of the Prophet (PBUH & His Pure Progeny) to him and demanding that he seek forgiveness for them, have already been enumerated from the Quran. Is demanding from the Prophet (PBUH & His Pure Progeny), "اشفع لنا عند اللہ" (Intercede for us in the presence of Allah), not among the clear and evident instances of intercession, just as the brothers of Prophet Yusuf had said: یا ابانا استغفر لنا۔ O our father! Ask forgiveness for us. (Yusuf: 97) How do these people count as polytheism (*shirk*) that which the Quran explicitly considers permissible, and consider the believer in it, as well as his blood and property, to be licit? If this thing is *shirk*, then why did Prophet Ya'qub not forbid his sons? The second point is that there is no resemblance between the idol-worshippers and those God-worshippers who believe in intercession by the permission of Allah, because the idol-worshippers used to worship idols and considered them intercessors, whereas for Muslims who believe in intercession, the issue of worship has no connection with the intercessors at all; rather, they only request them to intercede with God. We will further clarify that the issue of requesting intercession has no connection with worship. The idol-worshippers were horrified by the worship of the One God and used to say: اجعل الالھة الھا واحد ان ھذا لشییء عجاب۔ (Sad: 5) Has he made the gods one god? Indeed, this is a curious thing. The idol-worshippers, in terms of worship, considered the idols equal to God: تاللہ ان کنا لفی ضلٰل مبین اذ نسویکم برب العالمین۔ (Ash-Shu'ara: 97, 98) By Allah, we were indeed in manifest error, when we held you as equals with the Lord of the worlds. As history clearly testifies, the idol-worshippers believed in the intervention of idols in their creation and destiny, and they believed in the originality of this intervention, whereas Muslims who believe in intercession consider these matters to be from God alone and do not believe in independent effectiveness for any being. Now, to consider Muslims to be like idol-worshippers is a very oppressive and irrational act, far from reason and logic. As for the second point, we must see what "worship" (*ibadah*) is. If the meaning of worship is taken as "every kind of humility and respect," then this would mean that no person should show any kind of humility and respect for another. Obviously, this meaning cannot be acceptable to anyone. Similarly, if worship is interpreted as "making every kind of request and demand," then making a request and demand from any person would be deemed *shirk* and idol-worship, whereas this too is against the clear guidance of reason and religion. Therefore, the meaning of worship is separate and distinct from all these matters, and it is the ultimate degree of humility and submissiveness which is performed by the "worshipper" (*'abid*) before the "worshipped" (*ma'bud*) with absolute connection and attachment, without any restriction or condition, under the title of submission. The root of this word is "*'abd*," and its meaning becomes clear by paying attention to the word *'abd* (servant/slave). In fact, the worshipper, through his worship, indicates that he is present for absolute submission before the worshipped and considers his destiny to be in His hand. This is the very meaning that is intended by worship in common usage and in religious law. So, is there any trace of this meaning of worship in the question of intercession from the intercessors? As for *du'a* (supplication) and calling upon other than God, which has been forbidden in several verses. There is no doubt that its meaning is not that one is forbidden from calling out to someone, and calling someone by their name, saying "Ya Hasan," "Ya Muhammad," is forbidden or is *shirk*. And there is also no doubt that calling someone and requesting them to perform a task that is within their power and ability is not a sin and not *shirk*, because cooperation and helping one another is a part of social life. All the prophets and Imams also used to do this (even the Wahhabis themselves do not consider it forbidden). The objectionable form is possibly the one that Ibn Taymiyyah objected to in his treatise "Ziyarat al-Qubur": مطلوب العبد ان کان لایقدر علیہ الا اللہ فسائلہ من المخلوق مشرک من جنس عباد اللملائکة والتماثیل ومن اتخذ المسیح وامہ الٰھین مثل ان یقول لمخلوق حی او میت اغفر ذنبی او انصرنی علی عدوی او اشف مریضی ۔۔۔۔۔ وان کا مما یقدر علیہ العبد فیجوز طلبہ منہ فی حال دون حال فانہ مسئلة المخلوق قد تکون جائزہ وقد تکون منھیا عنھا۔ قال اللہ تعالی:فاذا فرغت فانصب والٰی ربک فارغب۔ واوصی النبی(ص) ابن عباس اذا سئلت فاسئل اللہ اذا استعنت فاستعن بااللہ و اوصی طائفة من اصحابہ ان لا یسئل الناس شیئاَ وکان سوط احدھم یسقط من کفہ فلا یقول لاحد ناولنی ایاہ فھٰذا المنھی عنھا والجائزة طلب دعا المومن لاخیہ۔[Reference: Kashf al-Irtiyab, p. 268, citing Ziyarat al-Qubur, p. 152] If the servant's desire is such that none has power over it except Allah, then the one who asks for such a need from a created being is a polytheist (*mushrik*), and he is of the kind who worship angels, statues, and those who took the Messiah and his mother as gods. For example, to say to a living or dead created being, 'Forgive my sin' or 'Help me against my enemy'..... And if the need is such that the servant has power over it, then at times it is permissible to ask for it from him, and at other times it is impermissible, because asking from a created being is sometimes permissible and sometimes it is forbidden. Allah the Exalted says: So when you have finished, then stand up for worship. And to your Lord direct your longing. The Prophet (PBUH & His Pure Progeny) advised Ibn Abbas that when you have to ask, ask from Allah, or when you have to seek help, seek help from Allah. And he advised a group of his companions that they should not ask people for anything. Thus, if the whip of one of them fell from his hand, he would not say to anyone, 'Pick it up for me.' So this is what is forbidden (*manhi 'anh*), and what is permissible is for a believer to request a prayer from his brother. Based on this, if someone truly seeks a work of God from other than God and considers him independent in its execution, then he is a polytheist (*mushrik*). But if he seeks intercession from him, which is the work of that very servant and God has given him this right, then there is no *shirk* of any kind in it; rather, it is the essence of faith and monotheism (*tawhid*). In the verse "فلا تدعوا مع اللہ احدا", the word "مع" (with) is also clear testimony to this, that what is meant here is to consider someone as a peer to God and think of them as independently effective. In summary, the purpose of insisting on and emphasizing this discussion is that the distortion and perversion of the concept of intercession not only provides a pretext for critics of the religion to criticize the religion, but has also become a cause of division and disagreement between two great religious groups.

In this verse, the Quran points to another great blessing that Allah bestowed upon the Children of Israel, which is freedom from the clutches of the oppressors, one of God's greatest blessings. It reminds them: Remember the time when We delivered you from the people of Pharaoh (wa idh najjaynākum min āli firʿawn). Who were always tormenting you in the most severe way (yasūmūnakum sūʾa l-ʿadhāb). They would slaughter your sons and keep your women alive for servitude and service (yudhabbiḥūna abnāʾakum wa yastaḥyūna nisāʾakum). And this situation was a great trial for you from your Lord (wa fī dhālikum balāʾun min rabbikum ʿaẓīm). The Quran, in depicting the oppression of the people of Pharaoh upon the Children of Israel, has specifically used the word "yasūmūnakum". Yasūmūn is a present tense verb from the root s-w-m, whose original purpose is to go after something. We know that the present tense verb generally gives the meaning of continuity and persistence. Sheep and camels that always graze in the wilderness and never eat fodder from the owner's house are called "sāʾimah". From this, we see that the Children of Israel were continuously afflicted in the grip of Pharaoh's people. They saw with their own eyes that their innocent sons were being killed. More than that, they themselves were always caught in their oppression. They were considered slaves, attendants, servants, and part of the possessions of the Copts. It is important that the Quran has declared this action a severe and great trial for the Children of Israel (one meaning of "balāʾ" is trial and test), and it is a fact that enduring these inappropriate and unnatural matters was a severe trial. It is also possible that the word "balāʾ" here is in the sense of retribution and punishment, because the Children of Israel previously possessed great power and blessings and they were ungrateful for the blessings, so God punished them. A third possibility has also been mentioned by some commentators. It is that "balāʾ" is in the sense of a blessing, meaning that salvation from the clutches of Pharaoh's people was a very great blessing for you. [The original meaning of "balāʾ" is wear and tear, and testing strength has also been called "balāʾ" because something that is tested many times becomes worn out. Grief and sorrow are also called "balāʾ" because they wear out the human body and soul. Hardships and calamities are also called balāʾ because they wear out the human body and soul. Religious obligations are also called balāʾ because they produce serious effects on a person's body and soul. A trial is sometimes with a blessing and sometimes with a calamity, therefore the word balāʾ is sometimes used in this sense and sometimes in that sense.] In any case, the day of the Children of Israel's freedom from the clutches of Pharaoh's people was an important historical day which the Quran has mentioned repeatedly. [For further explanation, study volume 5 of Tafseer-e-Namoona.]

The Quran has declared the sparing of daughters and the beheading of sons as a punishment, and has counted freedom from this oppression as Its blessing. It is as if it is inciting humans to strive to attain their true freedom at any cost and to protect it. As Hazrat Ali (peace be upon him), pointing towards this concept, says: Al-Mautu fi hayatikum maqhurin wal-hayatu fi mautikum qahirin. (Reference: Nahj al-Balagha, Sermon 51). To live while being subjugated and vanquished is death, and death for the sake of attaining freedom is human life. The difference between today's world and the past era is that in that era, Pharaoh, with a particular tyranny, would kill the sons and men of the opposing group and spare their daughters. But in today's world, the spirit of manliness in human individuals is killed through other means, and girls are pushed into the captivity of the lusts of people engrossed in sin. After all, why did Pharaoh kill the sons of Bani Israel and keep the daughters alive? This is a question in response to which some commentators attribute the cause of this crime and oppression to a dream that Pharaoh saw, but we will read its detailed answer under verse 4 of Surah Al-Qasas, and you will find out that the reason for killing the children of Bani Israel was not just a dream that Pharaoh saw, but the terror and fear of Bani Israel becoming powerful and seizing the government was also a contributing factor to this act.

In the previous verse, there was a brief reference to the Children of Israel's salvation from the clutches of the Pharaoh's people, and the verse under discussion actually clarifies how they received this salvation, which is in itself a sign and one of the great blessings of the Lord upon the Children of Israel. It is stated: Remember the time when We parted the sea for you (wa idh faraqna bikumul-bahr), We saved you and drowned the people of Pharaoh while you were watching (fa-anjaynakum wa aghraqna ala fir'awna wa antum tanzurun). The story of the drowning of the Pharaoh's people in the sea and the salvation of the Children of Israel from their clutches is found in multiple surahs of the Quran, among them Al-A'raf verse 136, Al-Anfal verse 54, Al-Isra verse 103, Ash-Shu'ara verse 66, Az-Zukhruf verse 55, and from Ad-Dukhan verse 17 onwards. In these surahs, almost all the details of this event have been explained, but in the verse under discussion, it is only mentioned as a reference to God's view of mercy and kindness upon the Children of Israel and to invite them towards Islam, which is the new, salvific code of life. As you will read this event in detail in those surahs, Prophet Musa, after a long period of preaching, inviting Pharaoh and his people, showing various kinds of miracles, and their refusal to accept, was commanded to depart with the Children of Israel in the middle of the night. When they reached the bank of the great River Nile, they suddenly saw that Pharaoh and his army were coming after them; the Children of Israel were overcome with anxiety and terror. Before them was the sea and drowning, and behind them was Pharaoh's powerful army, which they had no power to confront. This is the point where Prophet Musa is commanded to strike the sea with his staff. Various paths are created in the sea, and the population of the Children of Israel reaches the other side of the sea. Meanwhile, the opposing army, which was continuously pursuing them, enters the sea in its entirety. The water of the sea merges, and they are all destroyed. The bodies of the men of Pharaoh's army begin to float on the water, and the Children of Israel see with their own eyes that the enemy has drowned in the water. That state of anxiety and terror and this salvation are both matters for reflection, so that when a person sees this comfort and peace after anxiety, they should give thanks to God. The Quran says to tell the Jews: since We have bestowed so much kindness and favor upon you and delivered you from that terror and anxiety, why then do you oppose the Messenger of Islam and our code of commands? In this verse, there is a lesson for people that in life they should trust in God and have faith in that eternal power, and if they do not hold back from any effort and striving on the straight path, then in the most difficult situations and hardships, God Almighty will be their friend and helper and will grant them salvation.

See ayat 54 for tafseer.

See ayat 54 for tafseer.

See ayat 54 for tafseer.

In these four verses, an aspect of a significant event from the history of the Children of Israel is indicated, and the Jews are reminded of it. These verses discuss a very great deviation in the long history of the Jews, which is their journey from original monotheism to the crooked path of polytheism and calf-worship. They are warned that you once faced such a severe fate in history due to being led astray by the corrupt; now the path of vigilant and pure monotheism has been opened before you through Islam and the Quran, do not forget it. These verses allude to the event of Prophet Musa's departure to Mount Tur, which took place over forty nights and days, and these verses show how, in his absence, the Children of Israel fell into calf-worship. Furthermore, they describe Prophet Musa's return with the book of guidance, the matter of the Children of Israel's unique form of repentance, and its acceptance by God. First, it says: And remember the time when We made an appointment with Musa for forty nights (و اذ وٰعدنا موسی ٰ اربعین لیلة). When he departed from you and the period of thirty nights became forty, after his departure, you chose the calf as your deity, while by this act you were wronging yourselves (ثم اتخذ تم العجل من بعد ہ و انتم ظٰالمون). You will read the details of this incident from verse 142 onwards of Surah Al-A'raf and from verse 86 onwards of Surah Ta-Ha, the summary of which is as follows. After the Children of Israel were saved from the clutches of the Pharaoh's people and Pharaoh and his followers were drowned, Prophet Musa was commanded to go to Mount Tur for thirty nights to receive the tablets of the Torah, but later, ten nights were added for the people's trial. Samiri, who was a cunning and deceitful man, took advantage of this opportunity and, from the gold and jewels that the Children of Israel had as mementos from the Pharaoh's people, he fashioned a calf from which a particular kind of sound could be heard. He invited the Children of Israel to worship it. A large majority of the Children of Israel joined him. Prophet Harun, who was Prophet Musa's successor and brother, remained on the path of monotheism with a minority. However much he tried to stop them from this wrong path, they could not be stopped; rather, it reached a point where they were ready to kill Prophet Harun. When Prophet Musa returned from Mount Tur and saw this strange situation, he was greatly pained and grieved. He strongly rebuked those people, whereupon they turned to the evil of their bad deed and began to repent. Prophet Musa presented to them a unique form of repentance from God, the details of which will come in the subsequent verses. In the next verse, God says that despite this great sin, We forgave you so that you might be grateful for Our blessings (ثم عفونا عنکم من بعد ذٰلک لعلکم تشکرون). Continuing this discussion, it says: And also remember the time when We gave Musa the Book and the Criterion to distinguish between right and wrong, so that you might be guided (و اذاٰتینا موس الکتاب والفرقان لعلک م تھتدون). It is possible that by 'the Book and the Criterion' (Kitab and Furqan), both refer to the Torah. It is also possible that 'the Book' refers to the Torah and 'the Criterion' (Furqan) refers to the miracles that Allah Almighty had given to Prophet Musa (because the original meaning of Furqan is that which distinguishes truth from falsehood for a person). After that, regarding repentance from this sin, it says: And remember the time when Musa said to his people, 'O my people, you have indeed wronged yourselves by choosing the calf' (و اذ قال موسٰی لقومہ یا قوم انکم ظلمتم انفسکم باتخاذکم العجل). Now that this has happened, repent and turn to your Creator (فتوبو الی بارئکم). The meaning of 'Bari' is Creator; in fact, its meaning is to separate one thing from another. Since the Creator separates the creation from the original substance and from one another, it is an indication that the command for this severe repentance is being given by the very Being who created you. Your repentance should be such that you kill one another (فاقتلو انفسکم). This action is better for you in the sight of your Creator (ذٰلکم خیر لکم عند بارئکم). After this incident, God accepted your repentance, for He is the Accepter of repentance, the Merciful (فتاب علیکم ط انہ ھو التوب الرحیم).

There is no doubt that the worship and adoration of Samiri's calf was no ordinary matter. That nation, which had seen all these signs of God and had witnessed the miracles of its great prophet, for them to forget all of this during a brief absence of their prophet, to completely trample upon the principle of monotheism (Tawhid) and the divine law, and to become idolaters—now, if this matter was not permanently uprooted from their minds, there was a fear that a dangerous situation would arise. And after every opportunity, and especially after the life of Prophet Musa, it was possible that all the signs of his call would be eliminated and the destiny of this great nation would be completely endangered. Therefore, severe action was taken here, and mere remorse and verbal expression of repentance were by no means deemed sufficient. This is why such a severe command was issued by God, the like of which is not found anywhere in the long history of all the prophets, and that was that for the return to repentance and monotheism, a command was given for the mass killing of the large group of sinners. This command also had to be carried out in a specific way, which was that the people themselves were to take swords and kill one another, for one's own killing is a punishment, and killing friends and acquaintances is another. According to some narrations, Prophet Musa commanded that on a dark night, all those who had worshipped the calf should perform ghusl (ritual bath), wear shrouds, form rows, and strike one another with swords. It is possible to imagine why this repentance was carried out with such severity. Was it not possible for God to accept their repentance without this bloodshed? The answer to this question becomes clear from the preceding discussion, because the issue of deviating from the principle of monotheism and leaning towards idolatry was not so simple and easy that it could be overlooked so readily, especially after witnessing those miracles and God's great blessings. In fact, all the principles of the heavenly religions can be summarized in monotheism (Tawhid) and the worship of the One God. The shaking of this principle is equivalent to the destruction of all the foundations of the religion. If the matter of calf-worship had been taken lightly, it might have become a tradition (sunnah) for future generations. Especially for the Children of Israel, about whom history bears witness that they were a stubborn and excuse-making people. Therefore, it was necessary that they be reprimanded in such a way that its sting would remain for all centuries and ages, so that after this, no one would think of idolatry. And perhaps the phrase "dhālikum khayrun lakum ʿinda bāriʾikum"—meaning, "this killing and slaughter is for your own good in the sight of your Creator"—is an allusion to this very point.

See ayat 56 for tafseer.

These two verses are a reminder of another very great blessing of God. They indicate how stubborn and excuse-making those people were, and how God's severe punishment seized them, but then God's grace and kindness encompassed them. He says: And recall the time when you said: O Musa, we will not believe in you until we see God manifestly with our own eyes (و اذ قلتم یٰموسی ٰ لن نو من لک حتی نر ی اللہ جھرة). It is possible that this desire was due to their ignorance, because ignorant people are not conscious of anything beyond their senses, to the extent that they want to see God with their eyes. Or perhaps they did so out of stubbornness and excuse-making, which was, and still is, a characteristic of this nation. In any case, they explicitly told Prophet Musa that until they saw God with their physical eyes, they would never believe. Here, there was no other option but to show them a creation of God that they would not have the capacity to see, so they would know that the physical eye is too weak even to see all of God's creations, let alone the pure essence of the Lord. Consequently, a lightning bolt came with a blinding flash, a terrifying sound, and an earthquake, and it struck the mountain. It terrified everyone in such a way that they fell to the ground lifeless. As the Quran says after the aforementioned sentence: Then the thunderbolt seized you while you were looking on (فاخذتکم الصا عقة و انتم تنظرون). Prophet Musa became very distressed by this incident because for the excuse-making people of Bani Isra'il, the perishing of seventy individuals was a great pretext upon which they could have made Prophet Musa's life miserable. Therefore, he requested God to restore them to life, which He accepted. As the Quran says in the following verse: Then We revived you after your death, so that you might be grateful (ثم بعثناکم من بعد موتکم لعلکم تشکرون). What has been stated summarily in these two verses is explained in detail in Surah Al-A'raf, verse 55 and Surah An-Nisa, verse 53. (For more clarification, please refer to Tafsir-e-Namoona, Volume 4). In any case, this story indicates the great difficulties that the great prophets of God faced in the path of inviting ignorant and unaware people. Sometimes those people would demand various kinds of miracles, and sometimes they would go even further and desire to see God with their physical eyes, stating definitively that until this wish of theirs was fulfilled, it was impossible for them to believe. And when they faced a severe reaction from God, yet another new problem would arise. If the grace of God had not been present, it would not have been possible to counter these excuse-makings. Incidentally, the verse indicates the possibility of *raj'at* (return) and living life again in this world, because its occurrence in one instance is proof of its possibility and occurrence in other instances as well. Some Sunni commentators, who do not wish to accept *raj'at* and a return to life, have interpreted the above verse and said that after a group from among you died in the incident of the "thunderbolt," God gave you many offspring and increased your progeny so that your lineage would not end. But it is self-evident that this interpretation is completely contrary to the apparent meaning of the above verse, because God is saying: وبعثناکم من بعد موتکم (We raised you after your death). (Some commentators, for example Al-Alusi in Ruh al-Ma'ani, have narrated that 'death' here means unconsciousness, i.e., the Bani Isra'il became unconscious from seeing the great thunderbolt and then regained consciousness by God's command. Some commentators have gone a step further in their interpretation and have taken the meaning of "death" as ignorance and "ba'th" (raising) as education. However, reflecting upon these verses and other similar verses in Surah Al-A'raf clearly indicates that none of these interpretations befit a truth-seeking commentator).

As is apparent from verses 20 to 22 of Surah Al-Ma'idah, when the Children of Israel were delivered from the clutches of the Pharaoh's people, the Lord of the Worlds commanded them to go towards the holy land of Palestine and enter it. But the Children of Israel did not follow this command and said, "Until the oppressors (the people of Amalek) go out from there, we will not enter this land." They did not stop at this, but rather said to Prophet Musa, "You and your Lord go and fight them. When you are victorious, we will then enter it." Prophet Musa was greatly grieved by this statement of theirs and complained in the court of God. The result of this was that they wandered in the desert (the Sinai Desert) for forty years. A group among them became severely regretful of their actions. They turned to the court of God. God, for a second time, bestowed His blessings upon the Children of Israel, some of which are indicated in the verse under discussion. We shaded you with clouds (ظللنا علیکم الغمام). It is clear what relief a traveler, who walks daily from morning till sunset in the heat of the sun in a desert, would find from a gentle shade (a shade that is of a cloud, which neither confines the space for a person nor obstructs the blowing of the wind). It is true that the possibility of shade-casting patches of clouds always exists in a desert, but the verse is clearly saying that for the Children of Israel, this was not like ordinary circumstances; rather, by the grace of God, they often benefited from this great blessing. On the other hand, for those wandering for a long period of forty years in this dry and scorching desert, there was a need for sufficient and ample food. The Lord of the Worlds also solved this problem for them, as He says at the end of this verse: We sent down to you Manna and Salwa, which is a delicious and nourishing food (وانزلنا علیکم المن والسلویٰ). Eat of the pure foods which We have provided for you (and do not disobey the command of God and be grateful for His blessing) (کلوا من طیبٰت مارزقنٰکم). But they still did not enter through the door of gratitude. (However,) they did not wrong Us, but they were wronging themselves (وما ظلمونا ولٰکن کانوا انفسھم یظلمون). The tafseer of Manna and Salwa will be explained in detail in the following points.

Life in a free environment: Setting aside the matter of how the cloud shaded them and what manna and salwa were, it is important to note that the people of a very large nation had for many years served under compulsion in the palaces of the Pharaohs or toiled and suffered in their fields and gardens in a state of weakness, humiliation, and misery, against their own will and desire. It was natural that they were not capable of immediately freeing themselves from all past morals and habits to establish a permanent divine government on a revolutionary basis. In any case, it was necessary for this nation to pass through a period of *barzakh* for the elimination of past customs and to prepare for living a dignified life, whether this period was forty years, or more or less. Even if the Quran introduces this as a punishment, it is a corrective and awakening punishment, because the spirit of vengeance is not at work in any of the punishments from God. It was necessary that they remain for many years in this wilderness, which due to their wandering came to be called a "prison," so that they would remain far from every kind of dominance of the oppressors, and their new generation could be raised with monotheistic and revolutionary characteristics and become prepared to govern the holy lands.

The exegetes have said many things in the exegesis of these two words, all of which need not be mentioned here. It is better to first state their literal meanings and the exegesis that appears more eloquent and is more in harmony with the context of the verses. According to some, in the lexicon, "Mann" refers to those small droplets, like dew, that fall on trees and have a sweet taste. (Mufradat al-Raghib, entry: Mann). Or, according to some, it is a type of gum (tree sap) that has a sweet taste, and some say its taste is sweet but mixed with sourness. The original meaning of (Salwa) is tranquility and solace. Some lexicographers and many exegetes have considered it a type of bird (quail or partridge). However, according to a narration transmitted from the Noble Prophet PBUH & His Pure Progeny, he said: Al-kam'atu min al-mann. It was something of the mushroom variety that grew in that land. Some have said that Mann refers to all the blessings that God bestowed upon the Children of Israel, and Salwa refers to all the gifts that were a cause of their comfort, ease, and tranquility. In the Torah, it is stated that "Mann" is something like coriander seeds that would fall upon the land at night. The Children of Israel would gather it, grind it, and bake bread from it, which tasted like bread made with oil. There is another possibility that during the period of the wandering of the Children of Israel, due to the grace and kindness of God, beneficial rains would fall, as a result of which a special type of gum and sap would exude from the trees, and the Children of Israel would benefit from it. According to some other scholars, "Mann" is a type of natural honey, and the Children of Israel, by wandering in that wilderness for that long period, would come across stores of honey, because on the edges of the wilderness of Tih, there were mountains and a rocky region where a considerable amount of natural honey could be found. This interpretation is supported by the commentary written on the Testaments (Torah and Gospel), which states that the holy land is famous for its various types of flowers and blossoms. For this reason, swarms of honeybees always settle in the crevices of rocks, on the branches of trees, and on people's houses. In this way, even many poor and destitute people can eat honey. (Reference: Qamoos Kitab-e-Muqaddas, p. 612). Now we will discuss Salwa. Although some exegetes have taken it to be synonymous with honey, almost all other exegetes have considered it a type of bird. This bird comes to that region in large numbers from surrounding and various areas, and the Children of Israel would benefit from its meat. Support for this view is also seen in the commentary on the Testaments. It states: It should be known that a very large number of Salwa travel from Africa towards the north. On the island of Capri, 16,000 of them were hunted in one season. This bird comes via the Red Sea, crossing the Gulf of Aqaba and Suez. It enters the Sinai Peninsula on Saturday and, due to enduring so much fatigue and hardship on the way, can be easily caught by hand, and when it flies, it is mostly close to the ground. This part is discussed in the (Torah's) Book of Exodus and Book of Numbers. (Reference: Qamoos Kitab-e-Muqaddas, p. 483). From this writing, it also becomes clear that Salwa refers to that same fleshy bird which is similar to a pigeon and of the same weight, and this bird is well-known in that land. However, during the days of the wandering of the Children of Israel, it was a special grace and kindness of God upon them that this bird was abundant there so that they could benefit from it.

Why "anzalna" was said: It should be noted that the meaning of *anzalna* is not always to send down from above, as is in Surah Zumar, verse 6: *Anzala lakum min al-an'aami thamaaniyata azwaaj*. He sent down for you eight pairs of cattle. We know that cattle do not descend from the sky. Therefore, in such an instance, this *nuzul* (the background of the revelation of Ayat) is in the sense of a positional the background of the revelation of Ayat, meaning a blessing that is given from a higher station to a lower station. And since all these blessings are from God, they are expressed with the term *nuzul*. Or else, the root *inzaal* is taken in the sense of hospitality, because sometimes *inzaal* and *nuzul* (on the pattern of *rusul*) also come to mean to receive [as a guest]. As in Surah Waqi'ah, verse 93, regarding one of the two groups: *Fa nuzulun min hameem*. Therefore, *hameem* (the burning drink of Hell) will be presented for their reception. Also, in Surah Al 'Imran, verse 198, it is about the people of Paradise: *Khaalideena feeha nuzulan min 'indillah*. They will be God's guests in Paradise forever. The Children of Israel were, in fact, God's guests in that land; therefore, the expression of *nuzul* for Manna and Salwa is applicable to them. It is also possible that *nuzul* here is in its well-known sense, because these blessings, especially the (*salwa*) birds, came to them from above.

Some consider both *ghamam* and *sahab* to be synonymous with 'cloud' and do not acknowledge any difference between them. However, the viewpoint of some is that *ghamam* refers to a white-colored cloud, and some say in its definition that *ghamam* is that cloud which is colder and more delicate, whereas *sahab* refers to a gathering of clouds that is the opposite of *ghamam*. *Ghamam* is originally from the root *ghamm*, which means to hide or conceal something. The reason for calling a cloud *ghamam* is that it conceals the face of the sky. This is also the reason why sorrow is called *ghamm*, because it veils the human heart. (Ruh al-Ma'ani, under the verses in question, and Mufradat al-Raghib, root "ghamm"). In any case, it is possible that this expression is used because the Children of Israel were benefiting from the shade of the cloud and, at the same time, due to the whiteness of the clouds, light was also reaching them, filtering through.

Some commentators have provided another interpretation of Mann wa Salwa instead of the well-known exegesis. They say 'Mann' refers to the absolute favor and countless divine blessings upon the ungrateful, and 'Salwa' refers to the contentment of the heart that the Lord of the Worlds bestowed by granting them salvation from the clutches of the Children of Israel. (Reference: Partawī az Qurʾān, vol. 1, p. 165). This interpretation, besides being contrary to almost all commentators, Islamic traditions, and the books of the Old and New Testaments, also does not align with the text of the verse because the Quran, immediately after mentioning Mann wa Salwa, says without any interval, "kulu min tayyibati ma razaqnakum". This indicates that Mann wa Salwa are among the things that are eaten. This expression is not only in this verse but is also found exactly in Surah Al-A'raf, verse 160.

See ayat 59 for tafseer.

At this point, we encounter another stage in the life of the Children of Israel, which is connected to their entry into the holy land. The first verse says to remember the time when We said to them, "Enter this town (the holy land)" (واذ قلنا ادخلواھٰذہ القریہ). Although the word 'qaryah' is used in daily parlance to mean a village, in the Quran and Arabic lexicography, it is used for any place and location where people gather, whether they are large cities or villages. Here, it refers to Bayt al-Maqdis and the land of Quds. The Quran further says: "Eat of its abundant blessings as much as you wish" (فکلوا منھا حیث شئتم رغدا), "and pass through the gate of Bayt al-Maqdis with humility and submission" (وادخلو الباب سجدا), "and say: O God, forgive our sins" (و قولو احطة), "so that We may forgive your faults, and We will give more to the doers of good" (نغفر لکم خطٰیٰکم و سنزید المحسنین). It should be noted that the word 'hittah' is linguistically used in the sense of shedding or causing to fall. Here, its meaning would be: O God, we desire from You the falling away of our sins. God commanded them to utter this phrase sincerely from their hearts to repent for their sins and promised them that if they acted upon this command, their mistakes would be overlooked. Perhaps for this reason, one of the gates of Bayt al-Maqdis was named Bab al-Hittah, as Abu Hayyan al-Andalusi has stated: By 'the gate' is meant a gate of Bayt al-Maqdis, which is famous by the name of Bab Hittah. [Reference: The author of Tafsir al-Kashif has quoted this statement of Abu Hayyan under the verse in question.] At the end of the verse, it is further stated that for the righteous, in addition to forgiveness and the pardon of sins, "We will further increase the reward" (و سنزید المحسنین). In any case, the Almighty Lord had commanded them that, as a sign of humility in the court of God for the repentance of sins, they should also sincerely utter this phrase, which is evidence of repentance and a plea for pardon. And He promised them that if they acted upon this command, He would forgive their sins; moreover, He would even give their pure and righteous people another reward in addition to the forgiveness of sins. But, as we know of the stubbornness and rebellion of the Children of Israel, a group among them violated the command to utter this word and instead, in mockery, began to say an inappropriate word. Therefore, the Quran says: "But those who were unjust changed the word to a different one than that which had been told to them" (فبدل الذین ظلموا قولا غیر الذی قیل لھم). "So We sent down upon the wrongdoers a punishment from the sky because of their defiant disobedience" (فانز لنا علی الذین ظلموا رجزاََ من السماء بما کانوا یفسقون). As Raghib has said in *Mufradat*, 'rijz' originally means agitation, deviation, and disorder. This expression is particularly used for a camel when, due to weakness and infirmity, it places its feet close to each other in a disorderly manner. The late Tabarsi says in *Majma' al-Bayan*: 'Rijz' in the dialect of Hijaz actually means punishment. He narrates a hadith from the Noble Prophet PBUH & His Pure Progeny, which he stated on the occasion of a plague: انہ رجز عذب بہ بعض الامم من قبلکم۔ This is a type of punishment that was sent down upon some of the nations before you. [The meaning of the word 'rijz' has also been discussed in Tafsir-e-Namoona, Volume 4.] From this, it becomes clear why in some narrations, the word 'rijz' in the verse under discussion has been identified as a type of plague, which spread rapidly among the Children of Israel and eliminated a group of them. It might be said that the disease of plague is not something that can descend from the sky. The plague germs could have been included in the filthy dust present in the air blowing around the Children of Israel. It is surprising that among the painful symptoms of the plague is that in the state of this disease, people suffer from disorder and agitation in their speech and movement, which is fully consistent with the original meaning of this word. This point is also noteworthy: that in the above verses, instead of "فانزلنا علیھم", the Quran says "فانزلنا علی الذین ظلموا" (We sent down punishment upon those who did wrong), making it clear that this torment and divine punishment only seized the wrongdoers among the Children of Israel, and not everyone, the green and the dry, was caught in it. Furthermore, at the end of the verse, the phrase "بما کانو ا یفسقون" appears to further emphasize the point that their wrongdoing and defiant disobedience were the cause and reason for the punishment and torment upon them. Paying attention to the fact that the aforementioned parts of this phrase indicate that they were engaged in evil deeds and were perpetually committed to them. From this, it is also understood that when sin takes the form of a habit and becomes concentrated in society as a state and condition, the probability of divine punishment descending becomes very high.

In this verse, while pointing out another favor bestowed upon the Children of Israel, Allah says: Remember the time when Moses (in that dry and scorching desert, when the Children of Israel were in severe distress due to lack of water) asked for water (wa idh istasqā Mūsā liqawmihi). So God accepted this request. As the Quran says: We commanded him to strike the specific rock with your staff (fa-qulnā iḍrib bi-ʿaṣāka l-ḥajar). Upon this, water suddenly began to gush forth, and twelve springs of water flowed out forcefully (fa-nfajarat minhu thnatā ʿashrata ʿaynā). Exactly according to the number of the tribes of the Children of Israel, when these springs flowed, one spring would incline towards one tribe, whereby every person and tribe among the Children of Israel recognized their own drinking place (qad ʿalima kullu unāsin mashrabahum). What kind of rock this was, how Prophet Moses would strike it with the staff, and how water would flow from it—much has been discussed regarding this. What the Quran says about this is no more than that Moses struck it with his staff, and twelve springs flowed from it. Some commentators say that this rock was located in a part of a mountainous region that was inclined towards that desert. The expression 'inbajasat' in Surah Al-A'raf, verse 160, indicates that initially, a little water came out of this rock, and later it increased. So much so that every tribe of the Children of Israel, their animals that were with them, and the crops they had possibly prepared in a part of that desert, were all quenched by it. It is not surprising that water flowed from a part of a rock in a mountainous region; however, it is certain that all this occurred as a miracle. As for the saying of those who state that this was a specific type of rock that the Children of Israel used to carry around with them, that wherever they needed water, they would place it on the ground, and Prophet Moses would strike it with his staff, and water would flow from it—there is no evidence for this in the verses of the Quran, although there is an indication towards it in some narrations. In the seventeenth chapter of the Torah, under the Book of Exodus, it is also written thus: God said to Moses: Go on ahead of the people, and take some of the elders of Israel with you, and take in your hand the staff with which you struck the river, and go. I will stand there before you on the rock at Horeb, and you shall strike the rock, and water will come out of it, so that the people may drink. And Moses did so in the sight of the elders of Israel. In any case, on the one hand, the Lord Almighty sent down Manna and Salwa upon them, and on the other hand, He bestowed abundant water upon them and said to them: Eat and drink from the provision of Allah, but do not cause corruption and mischief in the land (kulū wa-shrabū min rizqi Llāhi wa-lā taʿthaw fī l-arḍi mufsidīn). It is as if this verse draws their attention to the fact that, at least as a show of gratitude for these great blessings, they should abandon stubbornness, oppression, harming the prophets, and making excuses.

The root of "تعثوا" is "عثی" (on the pattern of مسی), which means severe corruption. However, this word is mostly used for moral and spiritual evils, whereas the root "عیث", which is similar to it in meaning, is mostly used for tangible evils. Therefore, the meaning of "لاتعثوا" is also that of "mufsidīn" (corrupters), but with emphasis and greater intensity. It is also possible that the entire phrase points to the reality that corruption begins from a small point, then it expands and spreads, and intensity develops within it. This is precisely what is understood from the word "تعثوا". In other words, "mufsidīn" points to the beginning of a corrupting program, while "تعثوا" points to its permanence, continuation, and expansion.

Some people who are not familiar with the logic of miracles consider it improbable for so much water and so many springs to gush forth and flow from a single stone. However, matters of this kind, a major part of which comprises the miracles of the prophets (as we have explained in its proper place), are not an impossible matter or an exception to the law of cause and effect. Rather, it is merely an extraordinary event, that is, it is contrary to the cause and effect to which we have become accustomed. In summary, the Creator of the world of existence and the system of cause and effect is sovereign over it, not subject to it. Even in our own daily lives, exceptions to the current system of cause and effect are not few. (For further clarification, refer to the book "Rahbaran-e-Buzurg").

In the verse under discussion, "infajarat" is used, whereas in Surah Al-A'raf, verse 16, "inbajasat" appears in its place. The first means a strong gush of water, and the second means to flow little by little and gently. It is possible that the second verse refers to the initial stage of the water's flow so that it would not cause trouble and the Children of Israel could control it, and "infajarat" refers to its final stage, meaning a strong flow. In the book *Mufradat* by Raghib, it is stated that "inbijas" is used where water is emerging from a small opening, and "infijar" is said when water is coming out from a wide place. This interpretation is fully consistent with what we have said.

After the detail of the abundant blessings with which God had favored the Children of Israel, the verse under consideration reflects their state of denial and ingratitude for these great blessings. It indicates what kind of stubborn people they were. Perhaps no such example will be found in this dark world where some people were shown such divine favors, yet they responded with such ingratitude and disobedience. First, it is said: Remember the time when you said, "O Musa, we can never be content with one kind of food" (no matter how good and delicious Manna and Salwa may be, we want different kinds of food) (و اذ قلتم یٰموسٰی لن نصبر علی طعام واحد). "Therefore, ask your Lord to bring forth for us of what the earth grows—of its herbs, its cucumbers, its garlic, its lentils, and its onions" (فادع لنا ربک یخرج لنا مما تنبت الارض من بقلھا و قثائھا و فومھا و عدسھا وبصلھا). But Musa said to them: "Would you exchange what is better for what is inferior?" (قال اتستبدلون الذی ھو ادنیٰ با الذی ھو خیر). "Since this is the case, then leave this wilderness and try to enter any city, for what you want is there" (اھبطو امصرا فان لکم ما سئالتم). After this, the Quran further says that God stamped upon them humiliation and poverty (و ضربت علیھم الذلة و المسکنة) and they drew upon themselves the wrath of God (و با ؤا بغضب من اللہ). This was because they used to reject the signs of God and kill the prophets unjustly (ذٰلک بانھم کانوا یکفرون بایات اللہ ویقتلون النبیین بغیر الحق). All this was because they were committing sin, rebellion, and transgression (ذٰلک بما عصوا و کانو ا یعتدون).

Some commentators are of the view that the word *misr* in this verse refers to its general meaning, i.e., you were at that time in the wilderness, participating in a program of self-building and trial. Various kinds of foods are not here, so go to the cities, move about there, everything is available there, but this program of self-building and reformation is not there. They present the argument that the Children of Israel never demanded to go to the city of Egypt, nor did they ever return to it. (Furthermore, the *tanween* on the word "misr" is evidence of it being indefinite, therefore the city of Egypt cannot be meant by it). Some other commentators have also given this same interpretation, however, they have added that the meaning is that your staying in this wilderness and benefiting from this one type of food is due to your weakness, inability, and wretched state. Become strong, fight the enemies, snatch the cities of Syria and the holy land from them so that all things may become available to you. (Reference: Tafsir al-Manar, under the aforementioned verse). The third interpretation of this verse is that the country of Egypt itself is meant, i.e., if you benefit from one type of food in this wilderness, in return you have faith and you yourselves are free and independent. And if you do not want these things, then turn back and once again become slaves and prisoners of the Pharaohs or people like them, so that you can eat the various kinds of leftover foods from their tables. You are preoccupied with filling your stomachs and with food; you do not think that at that time you were slaves and prisoners, and today you are free and exalted. Now, if in reality you are deprived of some things, this is the price of freedom that you are paying. (Reference: Tafsir Fi Zilal). However, in this regard, the first interpretation is the most appropriate, based on the argument we have stated above.

There is no doubt that the desire for new and different things is among the necessities and characteristics of human life. It is a part of human life that one gets tired of one type of food, so this is not wrong. Then why were the Children of Israel deemed worthy of reproach for their request for variety? The answer to this question becomes clear with the mention of one point, and that is that in human life, eating, sleeping, lust, and various kinds of pleasures are not the fundamental things. There also come times when attention to these matters distances a person from their real purpose and primary objective, which is in fact faith, purity, piety, and self-reformation. This is the point where a person casts all these things aside. The desire for new and different things is, in reality, a very big trap of the colonialists of yesterday and today. And especially in today's age, this demand for variety is exploited, and a person is made a captive of the desire for various kinds of foods, clothing, transport, and housing, and they completely forget themselves and place the yoke of imprisonment to these things around their neck.

There is no doubt that the diet of various vegetables which the Bani Israel demanded from Hazrat Musa was extremely valuable, but the issue is that life should not be viewed from only one perspective. Is it correct for a person to make himself a prisoner in order to obtain different kinds of food? Whereas, according to one opinion, "Manna" is a mountain honey or a sweet, energizing, and beneficial thing like honey. This was a most beneficial and energy-filled food. It also contained the protein components of fresh meat in the form of a special bird, Salwa; indeed, in many respects, it was better than commonly available protein components because "Manna" is very easy to digest, while the digestion of Salwa requires an exhausting activity for the stomach. (Reference: Quran bar Faraz-e-Qurun wa A'sar, p. 112). In this regard, it should be noted that for the word "Fūm," which is among the demands of the Bani Israel, some have stated its meaning as wheat and some have stated it as garlic. However, each of these has a special distinction, but the view of some is that wheat is more correct because it is unlikely that they would have asked for a food that did not contain wheat. (Reference: Tafsir al-Qurtubi, under the commentary of the verse in question).

The aforementioned verse shows that they were afflicted with disgrace and humiliation in two respects. One was their adoption of disbelief, violation of God's commands, and deviation from monotheism towards polytheism, and the second was that they used to kill the people of truth and the messengers sent by God. This hard-heartedness, cruelty, and disregard for divine laws—and indeed for all laws of humanity—is the evidence, given that even today a group among the Jews possesses those laws with clarity. This is the cause of their disgrace and misfortune. (At the time of this writing, the Islamic land of Lebanon is under the assault of the Jews' savagery and devastating atrocities. Thousands of women, children, the elderly, and the young, even the sick in hospitals, have embraced martyrdom in a heart-wrenching manner, and their bodies lie on the ground. However, they will soon have to pay the price for this hard-heartedness in this very world). We will discuss in detail the fate of the Jews and their disgraceful life under Surah Al-Imran, verse 112. (Tafseer-e-Namoona, Vol. 3).

In the discussions related to the Children of Israel, the Quran, in fact, points towards a universal principle and a general law, stating that value and worth lie in reality and substance, not in outward appearance. In the court of God Almighty, pure faith and righteous deeds are acceptable. Those who have believed (Muslims), as well as the Jews, Christians, and Sabians (followers of Prophet Yahya, Prophet Nuh, Prophet Ibrahim)—whoever believes in God and the Last Day and performs righteous deeds, their reward and recompense with their Lord is certain (ان الذین آمنوا والذین ھادوا والنصٰر والصٰبئین من آمن بااللہ والیوم الآخر وعمل صالحا فلھم اجرھم عند ربھم). Therefore, they shall have no fear for the future nor shall they grieve for the past (ولا خوف علیھم ولا ھم یحزنون). This verse appears with almost the same wording in Surah Al-Ma'idah, verse 69, and this concept is mentioned with considerable difference in Surah Al-Hajj, verse 17. The verses following the aforementioned verse of Surah Al-Ma'idah indicate that the Jews and Christians were boastful that their religion was better than other religions, and they considered Paradise to be exclusively for themselves, without any partners. And perhaps this same pride was also present in a group of Muslims. The verse under discussion states that outward faith (Islam) without righteous deeds, whether it be of Muslims, Jews, Christians, or the followers of any other religion, holds no value or worth. True and pure faith in God and the great court of the Day of Judgment, which is accompanied by goodness and righteous deeds, is what holds value and worth in the court of God. Only this program is a cause for reward and tranquility.

Some excuse-makers present the above-mentioned verse as a document for false ideas. They present it under the title of 'universal peace,' saying that the followers of every religion should practice their own religion. Therefore, according to them, it is not necessary that Jews, Christians, or the followers of other religions become Muslims today; rather, if they believe in God and the Last Day and perform righteous deeds, it is sufficient.

We clearly know that Quranic verses interpret one another. The Quran says in Surah Al-Imran, Ayah 85: و من یبتغ غیرالاسلام دینا فلن یقبل منہ۔ If a person chooses any religion for themselves other than Islam, it will never be accepted. Furthermore, the Quran is full of verses that invite the Jews, Christians, and followers of other religions to Islam. If the above interpretation were correct, it would be in clear contradiction with many verses of the Quran. Therefore, it is necessary to search for the real and true meaning of this verse. In this regard, two interpretations seem most clear and appropriate. The first is that if the Jews, Christians, and similar groups were to act upon the contents of their books, they would surely believe in the Messenger of Islam (PBUH & His Pure Progeny), because in those heavenly books, the glad tidings of his appearance are present with various attributes and signs, the details of which will come under Ayah 146 of Surah Al-Baqarah. In Surah Al-Ma'idah, Ayah 68, it is stated: قل یا اھل الکتاب لستم علی شیء حتی ٰ تقیمو ا التوراة و الانجیل وما انزل الیکم۔ Say, "O People of the Book! You have no standing until you uphold the Torah, the Gospel, and what has been revealed to you from your Lord" (and part of this is to believe in the Messenger of Islam, the glad tidings of whose appearance have already come in your books). (2) The second interpretation is that this verse addresses a question that many Muslims in Madinah faced in the early days of Islam. They used to worry that if the path of truth and salvation is only Islam, then what would become of their forefathers? Would they face punishment and torment for not having recognized the Prophet of Islam (PBUH & His Pure Progeny) and not having believed in him? On this occasion, this verse was revealed and it informed that whoever, in their own time, believed in the rightful prophet and heavenly book of that era and performed righteous deeds, is among the saved, and there is no cause for worry or hesitation for them. Therefore, the believing and righteous-deed-performing Jews before the appearance of Christ are saved, and the same is the case for the believing Christians before the appearance of the Messenger of Islam (PBUH & His Pure Progeny). This same meaning is apparent from the reason for revelation of the aforementioned verse, which we will refer to later.

It would not be inappropriate to mention here the occasion of revelation that has been stated in the commentary of this verse. It is narrated in Tafsir Jami' al-Bayan (Tabari), Volume 1: Salman was from the people of Jundishapur. He had a firm and unbreakable friendship with the son of the ruler of that time. One day, they went together towards the forest to hunt. Suddenly, their eyes fell upon a person who was engrossed in reading a book. They asked the person some questions about the book, and the monk replied to them: "This book has been revealed by God, and in this book, fornication, theft, and unjustly consuming people's wealth are forbidden. This is the same Injil that was revealed to Isa Masih (Jesus Christ)." The monk's words had an effect on their hearts, and after much investigation, they both became followers of his religion. He instructed them that the meat of sheep and goats slaughtered by the people of that land was forbidden. Salman and the son of the ruler of the time would learn religious matters from him daily. The day of a festival arrived. The ruler arranged a feast to which the nobles and elders of the city were invited. In this connection, he also expressed his wish for his son to participate in the feast, but he did not accept. When he insisted greatly, the boy told him that this food was forbidden for him. He asked, "Who gave you this command?" At this, he introduced the monk. The ruler summoned the monk and said to him, "Since murder is a very great and evil act in our eyes, we will not kill you, but you must leave our region." On this occasion, Salman and his friend met with the monk, and it was decided that their next meeting would be at the "Monastery of Mosul" (Dair Mosul). After the monk's departure, Salman waited for a few days for his loyal friend, who was also busy preparing for the journey, but eventually, Salman could not wait any longer and set off. In the church at Mosul, Salman would worship a great deal. The aforementioned monk, who was in charge of that church, wanted to stop Salman from excessive worship and said, "Lest you become incapacitated." But Salman asked him, "Is the virtue of more worship greater, or of less worship?" He replied, "The virtue of more worship is indeed greater." After this, that monk who was in charge of the church and could not worship as much as the other monks present there, moved from that church to another place and left a recommendation for Salman with the church's scholar. Some time later, that scholar of the church left with the intention of visiting Bait al-Maqdis (Jerusalem) and took Salman with him. There, he instructed Salman to attend the lessons of the Christian scholars during the day and acquire knowledge and wisdom. Those lessons were held right there in the mosque. One day, the scholar found Salman sorrowful and began to inquire about the reason. Salman replied, "Good deeds were the lot of the people of the past who lived in the service of God's prophets." The scholar of the monastery gave him the glad tidings that in those very days, a prophet was about to appear among the Arab nation who would be superior to all other prophets. The aforementioned scholar added, "I have grown old; I do not expect that I will be able to meet him, but you are young; you will be able to find him." He went on to say, "This prophet has several signs. Among them, a special sign is on his shoulder. He does not accept charity (sadaqah) but does accept a gift (hadiyah)." During the return journey to Mosul, as a result of an unfortunate incident, the scholar of the monastery became separated from Salman and was lost somewhere in the wilderness. Two Arab tribes from Halab (Aleppo) arrived there. They captured Salman, mounted him on a camel, brought him to Madinah, and sold him to a woman from the "Juraynah" tribe. Salman and another slave of the woman would take turns grazing her flock daily. During this period, Salman saved some money and began to await the advent of the Prophet of Islam PBUH & His Pure Progeny. One day, while he was busy grazing the flock, his companion came and said, "Do you know, a man has arrived in Madinah today who believes he is a prophet and sent by God." Salman said to his companion, "You stay here; I will go and be back." Salman entered the city. He presented himself in the assembly of the Noble Prophet PBUH & His Pure Progeny. He was circling around the Prophet PBUH & His Pure Progeny, waiting for the Prophet's shirt to somehow move from his shoulder so that he could see the special mark between his shoulders. The Prophet became aware of his desire. He lifted his shirt, and Salman saw the mark (the Seal of Prophethood). That is, he had seen the first sign. Then he went to the market. He bought some meat and bread and brought it to the Messenger of Allah PBUH & His Pure Progeny. The Prophet asked, "What is this?" Salman replied, "It is charity (sadaqah)." The Prophet PBUH & His Pure Progeny said, "I have no need of it. Give it to the poor Muslims so they may use it." Salman went to the market again, bought some more meat and bread, and brought it to the Noble Prophet PBUH & His Pure Progeny. The Messenger of Allah PBUH & His Pure Progeny asked, "What is this?" Salman replied, "It is a gift (hadiyah)." The Prophet PBUH & His Pure Progeny said, "Sit down." The Prophet PBUH & His Pure Progeny and those present ate from this gift. The matter became clear to Salman, as he had found all three of his signs. During the conversation, Salman spoke about his friends, companions, and the monks of the Monastery of Mosul. He related the state of their prayers, fasting, their faith in the Prophet, and their anticipation of his advent. Someone said to Salman that if they had found the Prophet, they would have followed him. This is the point at which the verse under discussion was revealed to the Noble Prophet PBUH & His Pure Progeny, which made it known what reward those people will receive who held true faith in the true religions but were not able to find the Prophet of Islam.

The famous scholar Rāghib writes in *Mufradāt*: This was a group that were followers of Prophet Nuh. Their mention alongside the Jews and Christians is also proof of the fact that these people were followers of a heavenly religion and believed in God and the Day of Judgment. As for some people calling them polytheists and star-worshippers, or some others calling them Magians, this is not correct because verse 17 of Surah al-Hajj places the polytheists and the Magians in opposition to the Sabians. The words of the Quran are as follows: Inna alladheena amanoo wa alladheena hadoo wa al-ṣābi'īna wa al-naṣārā wa al-majūsa wa alladheena ashrakoo. Therefore, they are a separate group, distinct from the Magians and the polytheists. Who are the Sabians? There are various statements from exegetes and scholars of religion on this matter, and there is also a debate about the original root of this word (Sabians). Shahristānī has written in the book *Milal wa Nihal* that *ṣābi'ah* is derived from *ṣabā'*, because this group had deviated from the truth and these people had strayed from the path of the prophets. On this basis, they were called *ṣābi'ah*. In Fayyūmī's *Miṣbāḥ al-Munīr*, it is stated that the meaning of *ṣabā'* is: a person who leaves one religion and inclines towards another. *Farhang-e Dehkhoda* supports the view that the word is Hebrew. After this, it is written that *ṣābi'īn* is the plural of the Hebrew *ṣābī* and is derived from the Hebrew root (ṣ-b-ʿ), which means to be immersed in water, i.e., those who baptize. [Baptismal washing is administered by Christians to children and new converts. -Translator] When this word was Arabized, its 'ʿayn' was dropped, and 'Mughtasila,' which for a long time was the name of a place of the followers of this faith in Khuzestan, is a comprehensive and correct translation of the word *ṣābī*. Modern and contemporary researchers also consider it a Hebrew word. In the French *Encyclopédie*, volume four, page 23, this word is stated to be Hebrew, and its meaning is given as to go under water or baptism. Gesenius Salmani says: Although this word is Hebrew, it is possible that it is derived from a root that means star. The author of *Kashshāf Iṣṭilāḥ al-Funūn* says the Sabians are a group whose people used to worship angels, recite the Zabur (Psalms), and face the qibla. In the book *al-Tanbīh wa-l-Ishrāf*, on page 1666, while mentioning parables and wisdom, it is stated at the beginning that before Zoroaster presented the Magian faith and religion to Gushtasp, who accepted it, the people of that country were followers of the 'Safa' religion, and they were the Sabians. This is the religion that was presented by Būdhāsaf in the time of Tahmuras. The reason for the disagreements and such discussions about this group is that their population was small, and they were insistent on keeping their religion secret and forbade proselytizing and preaching it. Their belief was that their religion is exclusive, not universal, and that their prophet was sent only for their salvation, and that's all. This is why their condition remained a mystery and their population also dwindled day by day, and also that they had specific rulings such as detailed washings and lengthy baptisms. They had to perform these in winters and summers. They considered marriage to anyone outside their religion to be forbidden. Among them, there was an emphatic command for monasticism and abstinence from relations with women as much as possible, and due to increased interaction with Muslims, they would change their religion.

The following were their important beliefs: They believed that the first sacred heavenly book was revealed to Hazrat Adam, then to Hazrat Nuh, after them to Sam, then to Ram, after that to Ibrahim Khalilullah, then to Hazrat Musa, and after that to Yahya ibn Zakariyya. The sacred books that hold importance in their view are these: 1. "Kanizarba". This book is also called "Sidra" or "Suhuf Adam". This book discusses the nature of creation and the origin of beings. 2. The book "Aurafshadahi" or "Sidradahi". This is about the life of Hazrat Yahya, his commands, and his teachings. They believe that this book was revealed and inspired to Hazrat Yahya through Jibril. 3. The book "Qulasta". This is about marriage ceremonies. They have many other books as well. For the sake of brevity, they are being omitted. According to researchers, observing the condition of the followers of this religion leads to the conclusion that these people are followers of Hazrat Yahya ibn Zakariyya. Currently, the followers of this religion, approximately five thousand people, live in Khuzestan (on the banks of the Karun River) in Ahvaz, Khorramshahr, Abadan, and Shadegan, etc. These people attribute their religion to Hazrat Yahya ibn Zakariyya, whom Christians call "Yahya the Baptist" or "John the Baptist". (For more details, refer to the book 'Ārā' wa 'Aqā'id-e-Basharī'). The author of the book 'Bulūgh al-Adab' says: The Sabians are a very large nation. The disagreement about them concerns the identification of the people of this religion. From the verse of Surah Baqarah under discussion, it appears that this community is divided into two groups: believers and disbelievers. This is the same nation of Hazrat Ibrahim Khalil to whom he was commissioned to preach. These people lived in 'Harran', which is the land of the Sabians, and were of two types: Sabian Hanifs and Sabian Mushriks. The Mushriks respected the stars, the sun, and the moon. Some among them also performed prayer and fasting, considered the Kaaba sacred, and also performed the Hajj. These people, like Muslims, considered carrion, blood, and pork, as well as marriage with mahrams, to be forbidden (haram). Some of the followers of this religion held important government positions in Baghdad, one of whom was Hilal ibn Muhassin al-Sabi. These people, according to their own supposition, have based their religion on the principle of taking the good from every religion of the world and staying away from its evil. For this reason, they are called Sabians, meaning those who rebel against the restriction of performing all the commandments of any one religion. Therefore, these people are, in one respect, in agreement with all religions and in opposition to all religions. A group of the Sabian Hanifs has assimilated with the Muslims, and their Mushriks have joined the idolaters. At the end of the discussion, we mention again that this group has two types: Sabian Mushriks and Sabian Hanifs. Many debates and discussions have taken place between these two. (Excerpt from 'Bulūgh al-Adab', vol. 2, pp. 228 & 233). From the above discussion, the conclusion is drawn that they were fundamentally followers of a prophet of God, although there is disagreement in determining which prophet they attribute themselves to. Similarly, it also became clear that they are very few in number and are close to extinction.

See ayat 64 for tafseer.

In these verses, there is a reference to the covenant taken from the Children of Israel to act upon the commandments included in the Torah, and then their violation of that covenant. It has been said: Remember the time when We took a covenant from you (و اذ اخذنا میثاقکم) and raised Mount Tur over your heads (ورفعنا فوقکم الطور), and you were told that the divine verses which have been given to you, hold them with might and power (خذ و ا ما اٰتینٰکم بقوة), and what is in it, remember it in your hearts with contemplation and reflection and act upon it, so that you may become righteous (و اذ کرو ا مافیہ لعلکم تتقون). But you consigned your covenant to oblivion and turned away after that event (ثم تولیتم من بعد ذٰلک), and had it not been for the grace and mercy of God upon you, you would have been among the losers.

The covenant and pact mentioned here is the same one that has been discussed in the fortieth verse of this Surah and will also be included in verses 83 and 84. This covenant and pact included the following: believing in the monotheism of the Lord, being good to parents, relatives, orphans, and the needy, and refraining from bloodshed. In general, it was a covenant and pact regarding the correct beliefs and divine programs that were mentioned in the Torah. It is understood from verse 12 of Surah Al-Ma'idah that God took a covenant from the Jews that they would believe in all the prophets and support them, and give charity and spend in the way of God. Furthermore, at the end of this verse, a guarantee is given that if they act upon this covenant, they will be among the people of Paradise.

The great Islamic exegete, the late Tabarsi, narrates the statement of Ibn Zayd as follows: When Hazrat Musa returned from Mount Tur and brought the Torah with him, he told his people that I have brought a heavenly book which contains religious commandments and the lawful and unlawful. These are the commandments which God has ordained as a definitive program of action for you. Take it and act upon its commandments. On the pretext that these were difficult commandments for them, the Jews became adamant in disobedience and rebellion. God also commanded the angels to bring a very large piece of Mount Tur and hold it over their heads. Meanwhile, Hazrat Musa informed them that if you make a covenant, act upon God's commandments, and repent from rebellion and insurrection, the punishment will be averted from you, otherwise you will all be destroyed. Upon this, they bowed their heads in submission. They accepted the Torah and prostrated before God, while at every moment they were expecting Mount Tur to fall upon their heads. But in the end, due to their repentance, the divine punishment was averted. This same subject is mentioned with slight variation in Surah Baqarah, verse 93; Surah Nisa, verse 154; and Surah A'raf, verse 171. It is necessary to remember this point that regarding the manner in which Mount Tur was held over the heads of the Children of Israel, a group of exegetes believes that by God's command, Mount Tur was uprooted from its place and was held over their heads like a canopy. (A'raf: 171. Reference: Majma' al-Bayan and some other tafsirs). Whereas some other exegetes say that a severe earthquake occurred in the mountain, and the mountain began to tremble and move in such a way that the people at the foot of the mountain clearly saw the shadow of a part of the mountain over their heads. It seemed as if it would fall upon their heads at any moment, but by the grace and mercy of God, the earthquake stopped and the mountain remained firm in its place. (Reference: Al-Manar, under the verse in question). It is also possible that a very large piece of the mountain, under the effect of an earthquake and intense lightning, was uprooted from its place and by God's command, passed over their heads in such a way that for a few moments they saw it over their heads and thought that it was about to fall on them, but this punishment was averted from them and the piece fell somewhere far away.

In response to this question, some say that the imposition of the mountain over their heads was for the purpose of frightening and threatening, not for compulsion and coercion, otherwise a forced covenant has no value or worth. However, the more correct view is that there is no harm in making rebellious and defiant individuals submit to the truth through threat and punishment. This threat and severity is temporary. It will break their arrogance. It will prompt them towards correct reflection and thought, and by continuing on this path, they will, of their own will and choice, begin to fulfill their responsibilities. In any case, this covenant was mostly related to practical aspects, as beliefs cannot be changed through force and coercion.

Whether "Tur" here refers to a generic noun or a specific mountain, there are two interpretations in this regard. Some say that Tur refers to that famous mountain where revelation was sent down to Hazrat Musa. But according to some, there is also the possibility that Tur, in its literal sense, means any mountain. This is the same thing that is expressed as "jabal" in Surah Al-A'raf, verse 171: wa idh nataqnā l-jabala fawqahum. 5. The meaning of Khudhū mā ātaynākum bi-quwwatin: In the interpretation of this sentence, it is narrated from Imam Sadiq (peace be upon him) that people asked him: quwwata l-abdāni aw quwwata l-qalb. Does holding fast to the divine signs with strength and power mean physical strength or spiritual strength? The Imam replied: fīhā jamīʿā. All strengths, both physical and spiritual, are meant. (Reference: Tafsir al-Mizan, under the verse in question; Reference: Mahasin al-Barqi). This command is for the followers of all heavenly religions, that in every era, they should be prepared with both material and spiritual strengths and energies for the protection and implementation of these teachings.

See ayat 66 for tafseer.

These two verses, like the preceding ones, point towards the spirit of rebellion and disobedience of the Jews and their intense inclination and attachment to material affairs. First, it is said: And you are certainly aware of the condition of those among you who transgressed in the matter of the Sabbath (wa-laqad ‘alimtum alladhīna i‘tadaw minkum fī al-sabt). And you are also aware that We said to them, "Be you apes, despised" (fa-qulnā lahum kūnū qiradatan khāsi’īn). We made this incident a lesson for the people of that time and for the people of later times (fa-ja‘alnāhā nakālan li-mā bayna yadayhā wa-mā khalfahā). And similarly, We made it an admonition for the God-fearing (wa-maw‘iẓatan lil-muttaqīn). The summary of this incident is that God had commanded the Jews to observe Saturday as a day of rest. Some of them lived by the river, and as a trial and test, they were ordered not to catch fish on that day. However, contrary to other days, on Saturdays, fish would appear in great abundance on the surface of the water. Therefore, they began to think of a stratagem and, with a kind of legal pretext, they caught fish on Saturday. God Almighty punished this crime, and their human faces were changed into animal forms. Whether the disfigurement and transformation of their faces was physical or psychological and moral, and also where these people lived and by what pretext they caught the fish—the answers to all these questions and other issues in this regard will come in the sixth volume of this same tafsir under the commentary of verses 163 to 166 of Surah Al-A'raf. The phrase kūnū qiradatan khāsi’īn (khāsi’, from the root "khasāra," which means to drive away with humiliation. This word was originally used for shooing away a dog. Here, a broader meaning of "despised" is taken, which includes contempt, hence this word began to be used on other occasions as well) is a metaphor for the speed of action, meaning that with a single sign and command, the faces of all the disobedient were changed. It is noteworthy that it is narrated from Imam Baqir and Imam Sadiq (peace be upon them) regarding the meaning of this verse: mā bayna yadayhā refers to the generation of that time, and mā khalfahā refers to us Muslims, meaning this lesson is not specific to the Children of Israel but is for all human beings. (Reference: Tafsir Majma' al-Bayan, under the verse in question).

See ayat 74 for tafseer.

See ayat 74 for tafseer.

See ayat 74 for tafseer.

See ayat 74 for tafseer.

See ayat 74 for tafseer.

See ayat 74 for tafseer.

See ayat 74 for tafseer.

Contrary to the other incidents concerning the Children of Israel that we have read about briefly in Surah Al-Baqarah, this incident is described in detail in these verses. Perhaps the reason for this is that this incident is mentioned only once in the Quran. Furthermore, many instructive points are also seen in it. Among these, the excuse-making of the Children of Israel is evident throughout this entire narrative, and the levels of their faith also become apparent from the discourse of Prophet Musa. Regardless of all things, this incident is a living document and witness for the matter of resurrection and the Day of Judgment. First, we will present the explanation of this incident and the exegesis of the verses, after which we will turn to its instructive points. As is apparent from the verses of the Quran and the sayings of the exegetes, a person from among the Children of Israel is killed mysteriously. His killer cannot be found in any way. A dispute and conflict begins among the tribes of the Children of Israel. Each of them holds the other tribe and other people responsible for it and declares itself blameless. To end the dispute, the case is brought before Prophet Musa, and the people request him to resolve the difficulty on this occasion and seek a solution. Since it was not possible to decide this case through normal and known methods, and on the other hand, the continuation of this conflict could have given rise to a great tribulation among the Children of Israel, therefore, as you will read in the exegesis of these verses, Prophet Musa, seeking help from the Lord, resolves this difficulty through the path of a miracle. [It is necessary to note that in the present-day Torah, in chapter 21 of the Book of Deuteronomy, there is also a reference to this incident. However, what is in the present-day Torah is in the form of a command, whereas what is in the Quran is in the form of an incident. In any case, the text from the first to the ninth verse in chapter 21 is as follows: If a slain person is found lying in the open country in the land that the Lord of the worlds has given you as an inheritance, and it cannot be known who his killer is. At that time, your elders and judges shall go out and measure the distance to the cities that are around the slain person, and that city is designated which is closest to the slain person. The elders of that city shall take the heifer to a rough valley where there has been no farming. They shall cut the heifer's neck at the entrance of the valley. The priests, the sons of Levi, shall come near. The Lord your God has chosen them to serve Him and to offer blessings in the name of God, and the judgment of disputes and quarrels shall be according to their word. And all the elders of that city which is nearest to the murder shall wash their hands over the heifer that was slaughtered at the entrance of the valley and say aloud, 'Our hands did not shed this blood, nor did our eyes see it.' O Lord! Forgive Your people Israel, whom You have redeemed, and do not attribute innocent blood to Your people Israel, and that blood shall be forgiven for them. In this way, you will remove innocent blood from your midst. Because what is right in the sight of the Lord is what you put into practice. (Old Testament, published 1878)] He said: Remember the time when Musa said to his people (to find the killer), 'Slaughter the first cow (that you find)' (wa idh qāla Mūsā liqawmihi inna Allāha yaʾmurukum an tadhbaḥū baqaratan). They said in astonishment: 'Are you mocking us?' (qālū atattakhidhunā huzuwan). Musa said in reply to them: 'I seek refuge in Allah from being among the ignorant' (qāla aʿūdhu billāhi an akūna min al-jāhilīn). Meaning, mocking and jesting is the work of foolish and ignorant people, and the messenger of God is certainly not like that. After this, when they were assured that it was not jest and mockery but a serious matter, they said: 'Now if it is so, then call upon your Lord for us to make it clear to us what kind of cow it is' (qālū udʿu lanā rabbaka yubayyin lanā mā hiya). "Call upon your Lord"—this phrase is repeated in their questions. It contains a kind of disrespect or veiled mockery and jest. Why did they not say, "Pray to our Lord"? Did they consider the God of Prophet Musa to be separate from their God? In any case, Prophet Musa said in reply to them: 'God says it is a cow that is neither old and past its prime, nor young, but in between' (qāla innahu yaqūlu innahā baqaratun lā fāriḍun wa lā bikrun ʿawānun bayna dhālika). [Regarding "fāriḍ," Raghib in Mufradat says it means an old cow. But some exegetes say it means an old cow that cannot bear young, and "ʿawān" means middle-aged.] So that they would not prolong this matter any further and not delay the command of God through excuse-making, he added at the end of his words: 'Do what you are commanded (as soon as possible)' (fa-ifʿalū mā tuʾmarūn). But they still did not cease from excessive talk and obstinacy and said: 'Call upon your Lord for us to make clear to us what its color is' (qālū udʿu lanā rabbaka yubayyin lanā mā lawnuhā). Musa replied: 'It is a cow, bright yellow in color, pleasing to the beholders' (wa qāla innahu yaqūlu innahā baqaratun ṣafrāʾu fāqiʿun lawnuhā tasurru al-

There is no doubt that questions are the key to solving difficulties and a remedy for removing ignorance and foolishness, but like everything, if they exceed the limit or are asked at the wrong time, they are a sign of deviance and are harmful. As we see an example of this in this story. The Children of Israel were commanded to sacrifice a cow. There is no doubt that if there had been a restriction or special condition for this cow, the All-Wise and All-Knowing God, when He was giving them the command, would have stated it at that very time. Therefore, it is known that there was no other condition for fulfilling this command. For this reason, the word "بقرة" is in the indefinite form here. But, disregarding this established principle, they began to ask all sorts of questions. Perhaps they wanted the reality to become obscured so that the murderer could not be identified, and this dispute would remain among the Children of Israel in this way. And this sentence of the Quran, "فذبحوھا وما کادو یفعلون," also points towards this meaning, i.e., "They did sacrifice the cow, but they did not want this act to be accomplished." It is also apparent from verse 72 in the sequence of this story that at least one group among them knew the murderer and was aware of the actual incident. Perhaps this murder was carried out according to their well-thought-out plan, because it is in this verse: "واللہ مخرج ما کنتم تکتمون," meaning, God will reveal what you are hiding. Apart from all this, stubborn and self-conceited types of people tend to make things up, ask excessive questions, and make excuses for everything. The evidence indicates that, fundamentally, they neither possessed knowledge concerning God nor understood the station of Prophet Musa. That is why, after all these questions, they said, "اٰلان جئت بالحق," meaning, "Now you have brought the truth," as if whatever came before it was falsehood. In any case, the more questions they asked, the more difficult God made their responsibility, because such people are deserving of this type of recompense. For this reason, it is in the narrations that where God has remained silent, do not inquire or ask questions, for there is surely some wisdom in it. On this basis, it is narrated from Imam Ali ibn Musa al-Rida: If they had chosen any cow at the very beginning and sacrificed it, it would have been sufficient. ولکن شددوا فشد اللہ علیھم But they made it difficult, so God also adopted a difficult approach. [Reference: Al-Mizan, under the discussion of the verse in question, with reference to Tafsir al-Ayyashi.]

As we have said, in the beginning, the responsibility of the Children of Israel was absolute, and there were no conditions or restrictions in it. However, their severity and hesitation in fulfilling the responsibility changed the command for them, and it became stricter. Nevertheless, it is also possible that the conditions and restrictions that were later imposed are an indication of some reality of the collective life of the human community. It is as if the Quran wants to state the point that there is a need for a life-giving form that is not *zalool*—that is, it is accepted unconditionally and is not burdensome, captive, and overpowering due to conditions and restrictions. Likewise, different colors should not be seen in it; rather, it should be of one color and pure. Those who rise for leadership and to revive society, and who wish to bring dead ideas back to life, should not be subservient to others. Wealth and riches, poverty and affluence, power and manpower—these things should not influence their objective. Nothing besides God should take root in their hearts. They should bow their heads in submission only to the truth. They should be bound by religion and law. Their being should not be influenced by any color other than the divine color. Such people can serve others without anxiety and worry. But if the heart is inclined towards the world and is a slave to it, if it has taken on the color of materialism and become flawed because of this color, then such a person, due to this flaw and defect, cannot revive dead hearts nor create a life-giving form. (This shows that the abrogation of a command before it is acted upon is permissible in view of expediencies, and that abrogation of commands occurred in the law of Moses. This indicates that sometimes a strict command is also for the purpose of punishment. Other discussions related to this series are present in their respective places).

What becomes apparent from histories and tafsirs is that the reason for the murder was either wealth or marriage. Some commentators say that among the Children of Israel, there was a wealthy person who possessed immense wealth. There was no heir to this wealth other than his paternal cousin. That wealthy man had reached an advanced age. His paternal cousin waited a long time for him to depart from the world so that he could become his heir, but his wait was fruitless. Therefore, he resolved to finish him and finally, finding him alone, killed him. He then placed his body on the road and began to weep and wail, and presented the case before Prophet Musa, claiming that some people had murdered his paternal cousin. Some other commentators say that the reason for the murder was that the one who murdered his paternal cousin had asked for his daughter's hand in marriage, but he rejected this request and married the girl to a pious young man from the Children of Israel. The rejected cousin decided to kill the girl's father and secretly killed him. He then came to Prophet Musa with a complaint that his paternal cousin had been murdered and that his murderer should be found. Since it is the Quran's methodology to state past events in a comprehensive manner and as a general principle from an educational perspective, it is therefore also possible that this verse incidentally alludes to the reality that the source of corruption and the cause of murder and bloodshed are two subjects: one, riches and wealth, and the second, unrestrained sexual desires.

This wondrous story, in addition to being proof of God's infinite power over all things, also points to the issue of resurrection. That is why it is stated in verse 73: "Kadhālika yuḥyī Allāhu al-mawtā," meaning, thus does God bring the dead to life. This is an allusion to the issue of resurrection, and "wa yurīkum āyātih," "and He shows you His signs," is an allusion to the power and greatness of the Lord. Furthermore, this verse also indicates that if God becomes wrathful with a group, it is not without reason and proof, because in this incident, the things the Children of Israel said before Prophet Musa were not only extremely insolent behavior towards the Prophet but also disrespect and audacity in the context of the sacred court of God Almighty. In the beginning, they say, "Do you make a mockery of us?" as if they were accusing the great prophet of God of jesting. At times they say, "Call upon your Lord for us"—as if the God of Musa was someone other than their God. This was despite Prophet Musa having clearly told them that "God has commanded you." In one place they say, "If you answer this question, we will be guided." This implies that your statement is incomplete and a cause of misguidance. And in the end, they say, "Now you have brought the truth." All these statements are indicative of their ignorance, foolishness, self-centeredness, and stubbornness. Furthermore, this story teaches us that we should not be demanding, so that God is not strict with us. In addition, it is also possible that the cow was chosen to be slaughtered so that the remaining ideology of cow-worship and idolatry would be removed from their minds.

On this occasion, the exegetes state that there was only one cow of this type in that region. The Children of Israel bought it at a very high price. It is said that the owner of this cow was an extremely righteous man who greatly respected his father. One day, while his father was asleep, a very profitable deal was presented to him. The key to the chest was with his father, but with the thought of not causing him trouble or discomfort, he did not wake him and thus disregarded the deal. According to some exegetes, a seller was willing to sell an item for seventy thousand on the condition that the price be paid immediately, and the payment of the price was dependent on the buyer waking his father to get the keys to the chests from him. He was willing to buy for seventy thousand but said that he would only pay the price after his father woke up. In short, the deal could not be made. The Almighty Lord compensated for this loss and deficiency by providing this profitable opportunity for the young man to sell the cow. Some exegetes say that when the father woke up, he was informed of the incident. Because of this act of piety, he gifted that cow to his son. In this way, he received that immense profit. (Reference: Tafsir Ibn Kathir, Vol. 1). The Messenger of Islam (PBUH & His Pure Progeny) says on this occasion: انظرو الی البر ما بلغ باھلہ۔ Look at piety, what it does for the pious. (Reference: Tafsir al-Thaqalayn, Vol. 1, p. 88).

See ayat 77 for tafseer.

See ayat 77 for tafseer.

Certain exegetes, in connection with the circumstances of revelation (shān-i nuzūl) of the aforementioned final two verses, transmit the following account on the authority of Imam Bāqir (peace be upon him): A group among the Jews who were not themselves hostile to the truth would, upon encountering Muslims, recite to them those passages of the Torah that pertained to the attributes and description of the Prophet of Islam. When the senior figures and leaders of the Jewish community became aware of this, they forbade them from doing so, admonishing them: "Do not disclose before them those attributes of Muḥammad that are recorded in the Torah, lest they become a proof and an argument against you before God." It was in response to this that the relevant verses were revealed.

As you can see, in these verses, God leaves the incident of the Children of Israel and addresses the Muslims, presenting an instructive conclusion. He says: How can you expect that this nation will believe in you (i.e., in the commandments of your religion) when a group among them would hear the words of God, and after understanding and comprehending them, would distort them, while they had knowledge and awareness? (افتطمعون ان یومنوا لکم وقد کان فریق منھم یسمعون کلٰم اللہ ثم یحرفونہ من بعد ما عقلوہ ھم یعلمون). If you see that they do not bow before the living statements of the Quran and the miracles of the Prophet of Islam (PBUH & His Pure Progeny), do not give it importance, because they are the descendants of those very people who, as the chosen individuals of the nation, went with Musa ibn Imran to Mount Tur, heard the words of God, and understood His commandments, but some of them, upon returning, distorted the word of God. "قد کان فریق منھم" shows that not all of them were distorters. Nevertheless, they were a sufficient number for one not to be surprised at the malice and enmity of the Jews contemporary to the Prophet of Islam (PBUH & His Pure Progeny). In the Asbab al-Nuzul (occasions of revelation), it is mentioned that when a group of Jews returned from Mount Tur, they said to the people that we ourselves heard God command Musa to carry out as many of our commands as you can, and leave those that you cannot. In any case, initially, it was a reasonable expectation that the Jewish people would respond to the call of Islam before others because (unlike the polytheists) they were People of the Book. Furthermore, they had also read the attributes of the Messenger of Islam (PBUH & His Pure Progeny) in their book, but the Quran says that considering their past, there is no room for such an expectation from them, because sometimes the crookedness in the attributes and temperament of a group causes it to remain distant from the truth despite being extremely close to it. The next verse unveils another reality about this deceitful and hypocritical group. The Quran says: When the pure-hearted among them meet the believers, they profess their faith (and inform them of the attributes of the Prophet PBUH & His Pure Progeny that are present in their books) (و اذا لقوا لذین اٰمنوا قالوا اٰمنا), but in seclusion and privacy, a group from among them says: Why do you tell the Muslims what God has revealed to you in the Torah (و اذا خلا بعضھم الی بعض قالوا اتحدثونھم بما فتح اللہ علیکم) so that they may use it as an argument against you before your Lord on the Day of Resurrection? Do you not understand? (لیحاجوکم بہ عند ربکم ط افلا تعقلون). In the exegesis of this verse, there is also the possibility that the beginning of the verse is speaking about the Jewish hypocrites, who profess faith in front of the Muslims and deny it in private, to the extent that they even rebuke the pure-hearted among the Jews for informing the Muslims of the secrets of the holy books. In any case, this supports the statement of the first verse, meaning, do not have much expectation of faith from a group whose minds are possessed by such thoughts. "فتح اللہ علیکم" could possibly mean the command and decree of God that the Children of Israel possessed, and it is also possible that it is an allusion to the opening of the doors of news related to the new sharia for them. From this verse, it also becomes implicitly clear that this hypocritical group's faith in Allah was so weak that they considered Him like a material human being and imagined that if they concealed a reality from the Muslims, it would also remain hidden from God. Therefore, the next verse explicitly says: Do they not know that God is aware of their inner and outer secrets? (ولا یعلمون ان اللہ یعلم مایسرون وما یعلنون).

See ayat 79 for tafseer.

After the previous verses, the verses under discussion divide the Jews into distinct groups: the common people and the scheming scholars (although among them were some scholars who accepted faith, embraced the truth, and entered the ranks of the Muslims). The Quran says: Among them is a group of people who have no knowledge and know nothing of the Book of God except for deriving a few notions and wishes, and they have attached themselves only to their own conjectures and suppositions (wa minhum ummiyyūna lā yaʿlamūna l-kitāba illā amāniyya wa-in hum illā yaẓunnūn). `Ummiyyun` is the plural of `ummi`. Here, this word is used in the sense of illiterate and ignorant, meaning one who remained in the same state as he was born from his mother's womb and never saw a teacher's school. It is possible that this word is pointing to the fact that some mothers, due to ignorant love and affection, would not part with their children and would not permit them to go to school, thus they would remain uneducated. [The meaning of `ummi` has been discussed in detail under Surah Al-A'raf, verse 157, in Vol. 4 (Tafsir-e-Namuna).] `Amaniyy` is the plural of `umniyyah`, which means "wish". It is possible that here it refers to those baseless notions and distinctions that the Jews believed about themselves. One of these was that they used to say, "We are the children of God and His special friends." Naḥnu abnāʾu-llāhi wa-aḥibbāʾuh. (Al-Ma'idah: 18) And also that they used to say that the fire of Hell will never touch us except for a few days (this statement of the Jews will be discussed in the subsequent verses). It is also possible that by `amaniyy` is meant those distorted verses that the Jewish scholars would hand over to the common people, and perhaps the phrase `lā yaʿlamūna l-kitāb` is more suited to this meaning. In any case, the last part of this verse, `in hum illā yaẓunnūn`, is proof that following conjecture and supposition to recognize the fundamentals and principles of religion and the school of revelation is not a correct act but is rather reprehensible. Every person should take sufficient steps in this regard with research. There was another group of Jewish scholars who would distort the truths for their own benefit, as the Quran says in the next verse: Woe to those who write the Book with their own hands and then say, "This is from God" (fa-waylun lilladhīna yaktubūna l-kitāba bi-aydīhim thumma yaqūlūna hādhā min ʿindi-llāh), and their purpose is to receive a paltry price for this act (li-yashtarū bihī thamanan qalīlā). Woe to them for what their hands have written (fa-waylun lahum mimmā katabat aydīhim), and woe to them for what they earn through treachery (wa-waylun lahum mimmā yaksibūn). From the final words of this verse, it is clear that they adopted an impure means and also obtained a wrong result from it. In other words, when the act is forbidden (haram), the earning will also be forbidden (haram): Inna-llāha idhā ḥarrama shayʾan ḥarrama thamanah. Indeed, when Allah has declared something forbidden, He has also forbidden its price. Some commentators, in the context of the verse under discussion, have narrated a hadith from Hazrat Sadiq (alayhissalam) which contains points worthy of consideration. The hadith is as follows: A person said to Imam Sadiq (alayhissalam): When the Jewish common folk had no information about their heavenly book without their scholars, then why does God condemn them for imitating their scholars and accepting their word? And is there any difference between the Jewish common folk and our common folk who imitate their scholars? The Imam replied: Between our common folk and the Jewish common folk, there is a difference in one respect and an equality in another. In the respect that they are both equal, God has condemned our common folk in the same way. As for the respect in which they are different from them, it is that the Jewish common folk were aware of the state of their scholars. They knew that their scholars deliberately lied, consumed what is forbidden (haram) and bribes, and altered and changed the divine commandments. By their innate nature, they knew this reality that such people are transgressors (fasiq) and it is not permissible to accept their words about God and His commandments, and they also knew that it is not appropriate to accept their testimony about the prophets and messengers. For this reason, God condemned them. Similarly, if our common folk also see open sin and debauchery and severe prejudice from their scholars, and see them being greedy for the world and forbidden wealth, yet whoever follows them is like the Jews. God Almighty has condemned them for following transgressing scholars. Fa-ammā man kāna min al-fuqahāʾi ṣāʾinan li-nafsihī, ḥāfiẓan li-dīnihī, mukhālifan ʿalā hawāhu, muṭīʿan li-amri mawlāhu, fa-li-l-ʿawāmi an yuqallidūh. As for those scholars and jurists (fuqaha) who protect the purity of their soul, safeguard their religion, oppose their own desires, and are obedient to the command of their Master and Lord, the common people should imitate them. It is clear that the hadith does not point towards blind imitation in matters of legal rulings. Rather, its intent is that the common people should follow the guidance of the scholars to attain knowledge and certainty, because this hadith is in the context of recognizing the Prophet (PBUH & His Pure Progeny), which is certainly among the fundamentals of religion, in which blind imitation is not permissible.

See ayat 82 for tafseer.

See ayat 82 for tafseer.

At this point, the Quran refers to one of the baseless claims of the Jews, which had made them arrogant and was the source of their deviations. The Quran has answered it here. First, it states: They say, "The fire of Hell will never touch us, except for a few days" (Wa qālū lan tamassanā an-nāru illā ayyāman maʿdūdah). Say: "Have you taken a covenant from God, which God will never break, or do you attribute to God something of which you have no knowledge?" (Qul attakhadhtum ʿinda Allāhi ʿahdan falan yukhlifa Allāhu ʿahdahu am taqūlūna ʿalá Allāhi mā lā taʿlamūn). The Jewish nation had a delusion of racial superiority about themselves, and this nation thought that they were what they were. These people believed that the sinners among them would only be punished for a few days, after which they would receive eternal Paradise. This is a clear proof of their selfishness and self-worship. This seeking of distinction is not permissible by any logic, and in the court of God, there is no difference among any humans regarding reward and punishment for deeds. What great feat had the Jews performed on the basis of which there should be an exception for them in the universal law of reward and punishment? In any case, the aforementioned verse invalidates this wrong idea through a logical statement. It is stated: This talk of yours is a manifestation of one of two situations: either a special covenant has been made by God in this regard, whereas no such covenant has been made with you, or you are lying and leveling accusations against God. The next verse states a universal and general law that is also rational and logical in every respect. It is stated: Yes, those who earn sin and the effects of sin encompass their entire being, they are the companions of the Fire; they will abide therein forever (Balā man kasaba sayyiʾatan wa aḥāṭat bihī khaṭīʾatuhu faʾulāʾika aṣḥābu an-nāri hum fīhā khālidūn). This is a universal law; there is no difference whatsoever between the sinners of any nation, community, group, or gathering and the sinners present among other humans. As for the pious believers, there is also a universal law concerning them which is the same for all. Thus, it is stated: And those who have believed and done righteous deeds, they are the companions of Paradise; they will abide therein forever (Wa-lladhīna āmanū wa-ʿamilū aṣ-ṣāliḥāti ulāʾika aṣḥābu al-jannati hum fīhā khālidūn).

The meaning of *kasb* and *iktisab* is to acquire something knowingly and by one's own choice. In this respect, "بَلَىٰ مَن كَسَبَ سَيِّئَةً" refers to such persons who commit sins with knowledge, intention, and choice. And "*kasb*" is perhaps used because, at a cursory glance, the sinner considers the sin to be to his benefit and abandoning it to be to his loss. It is about such people that a reference will be made a few verses later, where it is stated: They have sold the Hereafter for the life of this world, and there will be no reduction of any kind in their punishment.

The word *khaṭīʾah* is, on many occasions, used for those sins that are not committed intentionally, but in the verse under discussion, it is in the sense of a major sin (Reference: Tafsir al-Kabir by Fakhr al-Din al-Razi, under the aforementioned verse). Or it refers to the effects of sin that dominate a person's heart and soul (Reference: Tafsir al-Mizan, under the aforementioned verse). In any case, the meaning of being encompassed by sin is that a person becomes so immersed in sins that they build a prison for themselves, all of whose openings are sealed. Its explanation is as follows: whether a sin is minor or major, in the beginning, it is an act. Then it transforms into a state and condition, its persistence and continuity take the form of a disposition and habit, and when it becomes most intense, the person's very being becomes dyed in the color of sin. This is the state when no kind of advice, admonition, and guidance from leaders has any effect on their being, and in reality, they create this state for themselves with their own hands. Such individuals are like those insects that weave a web around themselves, which, after imprisoning them, ultimately suffocates them. It is clear that the end of such people can be nothing other than dwelling in Hell forever. There are some verses according to which God will not forgive only the polytheists (*mushrikīn*), but non-polytheists are forgivable, for example: ان اللہ لا یغفر ان یشرک بہ و یغفر ما دون ذٰلک لمن یشاٰء۔ [Nisāʾ: 48] If such verses and the verses under discussion, which mention dwelling in Hell forever, are considered together, then this conclusion can be drawn: that such sinners ultimately lose the jewel of faith and they depart from the world as polytheists and faithless.

The verses under discussion show that the spirit of racism, which is the source of many misfortunes in today's world as well, was present among the Jews of that era, and they believed in many imaginary distinctions for themselves. It is with great regret that one must say that despite the passing of many years, this psychological illness is still present among them, and in fact, this very racism is the cause of the birth of the usurper Israeli government. The Jews not only believe in their superiority in the world, but they also believe that this racial distinction will help them in the Hereafter, and that their sinners, unlike the sinners of other nations, will only receive a light punishment for a short period. These very wrong ideas have kept them entangled in various crimes, misfortunes, and dark deeds. (The discussion of minor distinctions will also be presented under Surah An-Nisa, verse 132, in Tafseer-e-Namoona, volume 2).

See ayat 86 for tafseer.

See ayat 86 for tafseer.

See ayat 86 for tafseer.

Although these verses were revealed concerning the Children of Israel, they contain universal principles that apply to all the nations of the world. The factors for the life, survival, success, and failure of nations become apparent from them. The survival and eminence of every nation lies in making God its support, Who is the greatest power and strength, and seeking His help in every situation. This would be a reliance on a power for which the question of perishing and decline does not even arise. They should bow in submission only before Him. In this way, they will have no fear or dread of anyone. It is evident that such a great power and strength can be none other than the great Creator of the universe. Such a support is God alone ( لاتعبدون الا اللہ). On the other hand, for the survival and permanence of nations, a special bond among the individuals of the nation is essential. This is possible when every person treats their parents, with whom the bond is closest, their kith and kin, who are at a certain distance in terms of connection, and then all members of society with goodness and kindness, so that they all become helpers and supporters of one another (وَبِالْوَالِدَیْنِ إِحْسَانًا وَذِی الْقُرْبَی وَقُولُوا لِلنَّاسِ حُسْنا). Spiritually and materially strengthening the weak and powerless members of the nation plays a significant role in this permanence. In this way, no weak spot remains for the enemy, and no individual in the nation is left in difficulties and hardship, lest as a result of these problems, they throw themselves into the enemy's fold (وَالْیَتَامَی وَالْمَسَاکِین). The stability of the financial and economic foundation also plays a major role in the survival of every nation, which is achieved through the payment of Zakat ( وَآتُوا الزَّکَاة). On the one hand, these are the matters for success, and on the other, the secret to the defeat and ruin of nations lies in the breaking of these bonds and the start of conflicts and internal warfare. A nation in which internal warfare begins and the stone of discord is cast, whose members, instead of helping one another, become mortal enemies; become bent on seizing each other's wealth and land; roll up their sleeves to kill one another; and where every group stands ready to make the other homeless and take possession of its wealth—such a nation will, sooner or later, be annihilated. Its country will become desolate, and it will fall prey to helplessness and misfortune (لا تسفکون دمائکم و لاتخرجون انفسکم من دیارکم). A nation that, instead of helping and supporting its deprived and destitute members, begins to shed their blood, seizes their land and wealth, and makes them homeless, does not possess the right to survive and be exalted (فما جزاء من یفعل ذلک منکم الا خزی فی الحیٰوۃ الدنیا). Among the factors for the ruin and decline of nations is also discrimination in applying laws and commandments. That is, they implement what benefits them and forget what is to their detriment ( افتومنون ببعض الکتاب و تکفرون ببعض). 87. وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِنْ بَعْدِهِ بِالرُّسُلِ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ أَفَكُلَّمَا جَاءَكُمْ رَسُولٌ بِمَا لاَ تَهْوَى أَنفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقاً كَذَّبْتُمْ وَفَرِيقاً تَقْتُلُونَ 88. وَقَالُواْ قُلُوبُنَا غُلْfٌ بَلْ لَّعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَقَلِيْلاً مَّا يُؤْمِنُونَ Translation: 87. We gave Musa the Book (Torah) and then sent prophets, one after another, and We bestowed clear proofs upon Isa, son of Maryam, and supported him through the Ruh al-Qudus (Holy Spirit). Whenever a prophet came to you with what your souls did not desire, you acted arrogantly against him (and refrained from believing in him, and you did not stop at that). A group of them you denied, and a group you would kill. 88. (In response to your call, they say in mockery and ridicule) "Our hearts are under a covering," (and we do not understand anything of what you say). (And yes, it is so!) God has distanced them from His mercy because of their disbelief (that is why they do not understand or perceive anything), and very few of them believe.

As the exegetes have narrated, Banu Qurayza and Banu Nadir were two groups of the Jews. [Qurayza and Nadir, like Aws and Khazraj, were two brothers, from each of whose lineage a group arose.] They had a close kinship with each other; however, for the sake of worldly benefits, they would become determined to oppose one another. Banu Nadir had allied with the tribe of Khazraj, which was a tribe of the polytheists of Medina, and Banu Qurayza had allied with the Aws. In the wars that took place between these two tribes, each group would help its allied tribe and thus would fight against the other group. And when the fire of war cooled down, all the Jews would gather and unite with one another in order to free their prisoners by paying ransom. In this act, they would consider the command and law of the Torah as their authority, even though both Aws and Khazraj were polytheists. Firstly, helping them was not permissible in the first place, and secondly, the same law that commands ransom also forbids killing. [This same history has been narrated in Tafsir Majma' al-Bayan, Tafsir al-Manar, and Tafsir Fi Zilal in the context of the background of the verses under discussion.] The Jews, like other stubborn and ignorant nations, used to perform many such actions that were contradictory to one another.

It has already been established that the Quran has reprimanded the Jews on account of their acting against one another and practising discrimination and selectivity in the application of divine ordinances — warning them of severe chastisement in the Hereafter. This was particularly so in respect of the fact that while they observed minor injunctions, they violated the most cardinal among them, such as the prohibition against shedding one another's blood and the commandment against expelling their co-religionists from their homes. In essence, they acknowledged the binding force only of those injunctions that served their worldly interests. Wherever their material interests so demanded, they would not hesitate even to shed one another's blood; yet when the prospect of universal loss and disadvantage loomed, they would willingly pay ransom to secure the release of prisoners — mindful, no doubt, of their own potential captivity in the future. As a matter of principle, a person's compliance with laws that happen to serve his own interests cannot be regarded as obedience to the command of God, since the motivating cause of such compliance is not the divine ordinance itself but rather the protection of personal gain. The truly obedient is distinguished from the transgressor and the sinner precisely at the point where acting in accordance with the law runs contrary to personal interest yet serves the public good. Those who adhere to the law under such circumstances are the genuinely upright; those who practise discrimination are the truly rebellious. Selective compliance with divine ordinances — acting upon some while disregarding others — is therefore an unmistakable expression of the spirit of rebellion and is, at times, an indicator of the absence of genuine faith. In other words, the effect of faith becomes manifest precisely at the juncture where the law conflicts with a person's personal interests; otherwise, acting in accordance with those divine ordinances that happen to safeguard one's interests is a matter of self-interest, not a mark of faith. It is therefore at such critical junctures that believers and hypocrites are invariably distinguished from one another. Believers submit uniformly and without reservation to all of God's laws, whereas hypocrites incline toward discrimination — and it is this disposition that accounts for their differential treatment of divine ordinances. As the Quran affirms, the consequence of such conduct is ignominy, degradation, and ruin. A people that keeps no window of its thought open to any consideration beyond the material — and even that confined to narrowly personal gain — shall sooner or later fall into the grip of a more powerful nation, plunge from the heights of honour into the abyss of humiliation and abasement, and be disgraced before human societies. Such is the worldly perspective. As for the perspective of the Hereafter, the Quran declares that the most severe of punishments awaits those who practise such discrimination. We reaffirm with emphasis that this law is not exclusive to the Children of Israel; rather, it applies with equal force to all peoples — and to us Muslims of the present day as well.

Although these verses were revealed in connection with the Children of Israel, they nonetheless embody universal laws applicable to all the nations of the world. From them emerge the factors that govern the survival, prosperity, success, and decline of nations. The continuity and elevation of every community lies in taking God — the supreme and ultimate power — as its support, and seeking His assistance under all circumstances. This constitutes reliance upon a power for which the question of decay and extinction simply does not arise. Submission must be made to Him alone, and in doing so, no fear or dread of any other shall afflict such a people. It is self-evident that no power of such magnitude can exist other than the Almighty Creator of the universe. Such support belongs to God alone (lā taʿbudūna illā Allāh). On the other hand, the continuity and permanence of nations requires a special bond of solidarity among the members of the community. This is realised when every individual conducts himself with goodness and benevolence toward his parents — to whom the closest bond of attachment exists — toward relatives, who stand at a somewhat greater remove, and toward all members of society at large, so that all may become one another's support and strength (wa bil-wālidayni iḥsānan wa dhī al-qurbā wa qūlū lil-nāsi ḥusnā). The spiritual and material strengthening of the weak and vulnerable members of a nation contributes substantially to its perpetuation, leaving no point of weakness for the enemy to exploit and ensuring that no individual within the community is so burdened by hardship and adversity as to be driven to seek refuge in the arms of the enemy (wa al-yatāmā wa al-masākīn). The consolidation of the financial and economic foundations of a nation also plays a decisive role in its survival, and this is accomplished through the payment of the obligatory alms-tax (wa ātū al-zakāh). These are the conditions for success on one hand; on the other, the secret of the defeat and ruin of nations lies in the disintegration of these bonds of solidarity and the eruption of internal conflict and strife. A nation in which internal warfare breaks out, into which the stone of discord is hurled, whose members become one another's mortal enemies instead of mutual supporters, who set themselves upon seizing one another's property and lands, who roll up their sleeves to slay one another, and where every faction stands ready to dispossess and plunder the other — such a nation shall sooner or later be annihilated, its land laid waste, and its people reduced to wretchedness and misfortune (lā tasfikūna dimāʾakum wa lā tukhrijūna anfusakum min diyārikum). A nation that, instead of aiding and supporting its deprived and destitute members, sheds their blood, seizes their lands and property, and renders them homeless, is not fit to survive or to attain any position of eminence (fa mā jazāʾu man yafʿalu dhālika minkum illā khizyun fī al-ḥayāti al-dunyā). Among the factors contributing to the decline and ruin of nations, discriminatory application of laws and ordinances occupies a significant place — that is, complying with those injunctions that serve one's interests while conveniently disregarding those that entail disadvantage (a-fa tuʾminūna bi-baʿḍi al-kitābi wa takfurūna bi-baʿḍ).

See ayat 88 for tafseer.

The addressees of these verses are the Children of Israel, but in terms of their concepts and standards, they possess a universality, and all other people are also the object of this address. The Quran says: We gave Musa the heavenly book (the Torah) (و لقد اتینا موسی الکتاب) and then sent prophets in succession one after another (وَقَفَّیْنَا مِنْ بَعْدِہِ بِالرُّسُل). These prophets include Dawud, Sulayman, Yusha', Zakariyya, and Yahya. And We gave Isa ibn Maryam clear proofs and supported him through the Holy Spirit (وَآتَیْنَا عِیسَی ابْنَ مَرْیَمَ الْبَیِّنَاتِ وَاَیَّدْنَاہُ بِرُوحِ الْقُدُسِ). But despite these reformative programs, whenever these great messengers brought anything against your carnal desires, you acted arrogantly before them and did not obey them (اَفَکُلَّمَا جَائَکُمْ رَسُولٌ بِمَا لاَتَہْوَی اٴَنفُسُکُمْ اسْتَکْبَرْتُم). The dominion of whims and desires was so prevalent over you that you denied some of these messengers and even killed some (فَفَرِیقًا کَذَّبْتُمْ وَفَرِیقًا تَقْتُلُونَ). Had this denial and rejection from your side proven effective and your objective been fulfilled by it, you would have contented yourselves with it and not stained your hands with the blood of God's prophets. In the commentary of the previous verses, under the heading "Discrimination in Divine Commands...", we have already stated the reality that the standard of faith and the opportunities to bow one's head in submission to the truth are those that are against one's natural inclination and carnal desires. Otherwise, even every follower of desires and disbeliever demonstrates harmony and submission to those commands that are in accordance with their natural inclination and benefit. It is also implicitly clear from this verse that the divine leaders, in the path of conveying their message, did not care for the opposition of those who follow their desires, and this is how it should be, because true leadership is nothing other than this. If the prophets were to wish to conduct themselves according to the unrestrained whims and desires of the people, then their work would be following, not leading. The blind of heart, the faithless people, instead of welcoming the call of these divine leaders—whose purpose was nothing other than the felicity of humanity—resisted so much that they would even kill some of them. The next verse says that these people, in response to the call of the prophets or your call, say in mockery and jest, "Our hearts are wrapped in coverings. We cannot understand any of these things" (وقالو قلوبنا غلف). ["Ghuluf" is the plural of "aghlaf," which means: covered/enveloped.] And it is indeed so—because God has cursed them for their disbelief and has distanced them from His mercy (for this reason, they do not understand anything), and very few of them believe (بَلْ لَعَنَہُمْ اللهُ بِکُفْرِہِمْ فَقَلِیلًا مَا یُؤْمِنُون). It is possible that the above sentence is about those Jews who denied or killed the prophets of God, and it is also probable that it is about those Jews who were contemporaries of the Prophet of God. In response to the Prophet's discourse, they would show extreme insolence and inattentiveness. However, in any case, this verse states the reality that a person, under the influence of following whims and desires, becomes so cast out from the court of God and such veils fall upon his heart that he sees very little of the truth on this path.

As has been said, when whimsical and faithless people did not find the call of the prophets to be in harmony with their desires and illicit gains, they would stand up in opposition to them. Especially after some time had passed, people would let their teachings be forgotten. For this reason, it was necessary that messengers continue to come one after another from God for the purpose of reminding, so that their school of thought and message would not become old and would not be consigned to oblivion. In Surah Mu'minun, verse 44, it is stated: ثُمَّ اَرْسَلْنَا رُسُلَنَا تَتْرَی کُلَّ مَا جَاءَ اُمَّةً رَسُولُہَا کَذَّبُوہُ فَاَتْبَعْنَا بَعْضَہُمْ بَعْضًا۔ Then We sent Our messengers in succession. Whenever a messenger came to a nation, the people denied him, (but) We continued to send them one after another. In the first sermon of Nahj al-Balagha, where the purpose and objective of sending the prophets has been explained, this reality has been reiterated: فبعث فیہم رسلہ و واتر الیہم انبیائہ لیستادوہم میثاق فطرتہ و یذکروھم منسی نعمتہ و یحتجوا علیہم بالتبلیغ و یثیروا لہم دفائن العقول۔ God sent His messengers to them and sent His prophets towards them so that they may demand from the people the fulfillment of their natural covenant, and remind them of God's forgotten blessings, and that the prophets, through their preaching, may complete the argument against the people, and so that the hidden treasures of the intellect may be brought to light through their teachings. Therefore, the purpose of the coming of God's prophets in different eras and centuries was to remind of God's blessings, to draw attention towards the fulfillment of the covenant of nature, and to renew the preaching and calls of the previous prophets, so that their calls and their reformative programs would not become abandoned and forgotten. As for the issue of why the Prophet of Islam (PBUH & His Pure Progeny) is the Seal of the Prophets and why there is no need for a prophet after him, this, God willing, will be discussed under Surah Ahzab, verse 40.

Esteemed commentators provide various exegeses regarding Ruh al-Qudus. We list a few of them here: 1. Some say that Ruh al-Qudus refers to Jibril. Based on this interpretation, the meaning of the verse would be that God helped Hazrat Isa through Jibril. The evidence for this interpretation is verse 102 of Surah an-Nahl: Qul nazzalahu ruhu alqudusi min rabbika bialhaqqi. Say! Ruh al-Qudus has revealed it upon you with truth. As for the question of why Jibril is called Ruh al-Qudus, the reason is that since the aspect of spirituality is dominant in angels, applying the term "Ruh" (spirit) to them is completely natural and innate, and "Qudus" (holiness) points to the immense sanctity and purity of this angel. 2. Some other commentators believe that Ruh al-Qudus is that same unseen power which supported Hazrat Isa, and with this hidden divine power, he would bring the dead to life by the command of God. However, this unseen power, in a weaker form, is present in all believers according to the difference in their levels of faith, and this is the same divine aid which helps a person in performing acts of obedience and difficult tasks and keeps them from sins. This is why in some ahadith, it is mentioned regarding a poet of the Ahl al-Bayt that when he had finished reciting poems before the Imam, he (the Imam) said: Innama nafatha ruhu al-qudusi ‘ala lisanik. Ruh al-Qudus has breathed upon your tongue, and whatever you have said is with its help. [The Noble Prophet (PBUH) also said to Hassan ibn Thabit on the occasion of Ghadir Khumm or on another occasion: Lan yazala ma'aka ruhu al-qudusi ma dhababta 'anna, meaning: "As long as you defend us, Ruh al-Qudus will remain with you." Safinat al-Bihar, vol. 2, p. 495, entry Kumayt] Some commentators have stated the meaning of Ruh al-Qudus to be the Injeel (Gospel). [Reference: Tafsir al-Manar, under the verse in discussion] Of these, the first two interpretations seem more correct.

In the "Bible Dictionary" it is stated: The Holy Spirit is counted as the third person among the three divine hypostases, and he is called Spirit because he is the originator and creator of life, and he is called Holy because one of his specific tasks is that he sanctifies the hearts of the believers. On the basis of the connection he has with Christ and God, he is also called the Spirit of God and the Spirit of Christ. Another possibility has also been mentioned in this book, and it is this: The Holy Spirit who comforts us is the one who always encourages us to accept and perceive truth, faith, and obedience, and is the one who gives life to people who have died in sin and error, and by purifying and cleansing them, makes them worthy of the greatness and majesty of the Necessary Being. As you can see, in the text of this Bible Dictionary, two meanings have been indicated: (1) One is that the Holy Spirit is one of the three gods, which is in accordance with the doctrine of the Trinity, and this is a polytheistic belief which we consider rejected in every respect. (2) The second meaning is similar to the second of the three interpretations mentioned above.

The Jews of Madinah would oppose the teachings of the Holy Prophet (peace be upon him and his progeny) with all their might and refuse to accept his invitation. And whenever they found any excuse to avoid his invitation, they would take full advantage of it. This verse alludes to one of their conversations. They would say, "Our hearts are wrapped in coverings and veils. We do not understand what you recite." They would say this mockingly and scornfully, but the Quran says: The matter is just as they say, because due to their disbelief and hypocrisy, their hearts have been wrapped in veils of ignorance, darkness, sin, and disbelief, and God has distanced them from His mercy. This is why very few of them believe. The same concept is also mentioned in Surah An-Nisa, verse 155: وَقَوْلِہِمْ قُلُوبُنَا غُلْفٌ بَلْ طَبَعَ اللهُ عَلَیْہَا بِکُفْرِہِمْ فَلاَیُؤْمِنُونَ إِلاَّ قَلِیلًا۔ And for their saying, "Our hearts are wrapped"—so they cannot understand your words—but it is because God has set a seal upon their hearts for their disbelief, so they will not believe, except for a few.

See ayat 90 for tafseer.

In the exegesis of the previous verses, we have read that despite the troubles and difficulties the Jews endured to reach the promised prophet of the Torah, they now turned away from obeying him and believing in him due to envy, or on the basis that this prophet was not from among the Children of Israel, or because their personal interests would be endangered, or due to other reasons. In the first of the verses under discussion, an allusion is made to the racial prejudice of the Jews, which is famous throughout the world. It is stated: When it is said to them, 'Believe in what Allah has sent down,' they say, 'We believe in what was sent down to us' (and not to other nations), and they disbelieve in what is besides it (و اذا قیل لہم امنوا بما انزل اللہ قالوا نومن بما انزل علینا و یکفرون بما ورائہ). They have not believed in the Gospel or the Quran; rather, they only keep in view racial distinction and their personal interests, whereas the Quran which was revealed to Muhammad PBUH & His Pure Progeny is the truth and is in accordance with the signs and symbols concerning the promised prophet that they have read in their own book (و ھو الحق مصدقا لما معہم). After this, the Quran exposes their lie, saying: If your excuse for not believing is that Muhammad PBUH & His Pure Progeny is not from among you, then why did you not believe in your own prophets in the past, and why did you keep killing them, if you are truthful and believers? ( قُلْ فَلِمَ تَقْتُلُونَ اَنْبِیَاءَ اللهِ مِنْ قَبْلُ إِنْ کُنتُمْ مُؤْمِنِین). If they had believed with a true heart, they would not have killed the great prophets of God, because the Torah declares the killing of a human to be a very great sin. Furthermore, the very statement that 'we will only believe in those laws and commandments that are revealed to us' is, in fact, a clear deviation from the principle of Tawhid (monotheism) and the concept of combating shirk (polytheism). This is a kind of selfishness and self-worship, whether in a personal form or a racial one. The purpose of Tawhid is to uproot such thoughts from human existence, so that man accepts the laws of God simply because they are from God. In other words, if divine commandments are accepted only on the condition that they are revealed to us ourselves, then in reality, this is shirk, not faith, and it is disbelief (kufr), not Islam. And accepting commandments in this manner is by no means a proof of faith. That is why the aforementioned verse says: وَإِذَا قِیلَ لَہُمْ آمِنُوا بِمَا اَنزَلَ الله. Meaning, 'When it is said to them, "Believe in what Allah has sent down."' In this verse, there is no mention of Muhammad PBUH & His Pure Progeny, nor of Musa and Isa, peace be upon them. To expose their falsehood, the Quran does not suffice with just this point, but in the next verse, it presents another piece of evidence against them. The Quran says: Musa came to you with all the miracles and proofs, but after him, you chose the calf, and because of this act, you became wrongdoers and oppressors (وَلَقَدْ جَائَکُمْ مُوسَی بِالْبَیِّنَاتِ ثُمَّ اتَّخَذْتُمْ الْعِجْلَ مِنْ بَعْدِہِ وَاَنْتُمْ ظَالِمُونَ). If you speak the truth that you believe in your prophet, then what is this worship of the calf, and that too after clear proofs of Tawhid? What kind of faith is this that vanished from your hearts merely by Musa's absence and his going to Mount Tur, and disbelief took the place of faith, and the calf took the place of Tawhid? Indeed, by this act, you have done injustice to yourselves, to society, and to future generations. In the third verse under discussion, another piece of evidence is presented for the invalidity of their claim. In this context, the covenant of Mount Tur is mentioned. It is stated: We took a covenant from you and raised Mount Tur above your heads and said to you, 'Hold fast to what We have given you with strength and listen properly.' But you said, 'We have heard and we disobeyed' (وَإِذْ اَخَذْنَا مِیثَاقَکُمْ وَرَفَعْنَا فَوْقَکُمْ الطُّورَ خُذُوا مَا آتَیْنَاکُمْ بِقُوَّة وَاسْمَعُوا قَالُوا سَمِعْنَا وَعَصَیْنَا). Indeed, their hearts were irrigated with the love of the calf, and disbelief overcame them (وَاُشْرِبُوا فِی قُلُوبِہِمْ الْعِجْلَ بِکُفْرِہِم). Shirk and worldliness, exemplified by their love for the golden calf made by Samiri, had permeated their very fabric, and its roots had reached into their entire being. On this basis, they forgot God. What a strange mockery. What kind of faith is this that permits the killing of God's prophets, that deems idol-worship and the worship of the calf as permissible, and that consigns the firm covenants made with God to oblivion? If you are believers, how evil are the commands your faith gives you (قُلْ بِئْسَمَا یَاْمُرُکُمْ بِہِ إِیمَانُکُمْ إِنْ کُنتُمْ مُؤْمِنِینَ). [The covenants of the Children of Israel, as well as their explanation and characteristics, have already been described in verses 51 and 63 of this same Surah.]

These verses also discuss the Jews and their lives. As mentioned in the *shan-e-nuzul* (context of revelation), these people had come and settled in Medina with eagerness and attachment to believe in the Messenger of Allah (PBUH & His Pure Progeny). They would see the signs of the Prophet (PBUH & His Pure Progeny) in the Torah and were restlessly awaiting his appearance. But when a Book (the Quran) came to them from Allah, confirming that which was with them—although before that they used to give themselves the good news of the appearance of this Prophet (PBUH & His Pure Progeny) and were hoping to gain victory over their enemies through the appearance of the Prophet (PBUH & His Pure Progeny), and while they already recognized the Book and the Prophet (PBUH & His Pure Progeny)—they still chose to disbelieve in it (وَلَمَّا جَائَہُمْ کِتَابٌ مِنْ عِنْدِ اللهِ مُصَدِّقٌ لِمَا مَعَہُمْ وَکَانُوا مِنْ قَبْلُ یَسْتَفْتِحُونَ عَلَی الَّذِینَ کَفَرُوا فَلَمَّا جَائَہُمْ مَا عَرَفُوا کَفَرُوا بِہ). May the curse of Allah be upon the disbelievers (فَلَعْنَةُ اللهِ عَلَی الْکَافِرِینَ). Sometimes, a person madly pursues a truth, but upon getting close to it, when he finds it against his personal interests, he kicks it away as a result of his whims and desires and abandons it. In fact, sometimes he even stands in opposition to it. But the Jews made a deal of extreme loss. The people who had left their regions to follow the promised Prophet (PBUH & His Pure Progeny), endured many hardships, and settled in the land of Medina to reach their goal, stood in the ranks of the deniers and disbelievers when the opportunity came. Therefore, at this point, the Quran says: How wretched is the price for which they have sold themselves (ِبئْسَمَا اشْتَرَوْا بِہِ اٴَنفُسَہُمْ). They disbelieved out of envy in what Allah had revealed. They objected to why Allah, out of His grace, reveals His verses to whomever He wills of His servants (اَنْ یَکْفُرُوا بِمَا اَنزَلَ اللهُ بَغْیًا اَنْ یُنَزِّلَ اللهُ مِنْ فَضْلِہِ عَلَی مَنْ یَشَاءُ مِنْ عِبَادِہِ). It was as if they were waiting for the promised Prophet to be from among the Children of Israel and from among themselves, but when the Quran was revealed to someone else, they were hurt and became enraged. At the end of the verse, it is stated: Thus, they have drawn upon themselves wrath after wrath, and for the disbelievers is a humiliating punishment (فَبَائُوا بِغَضَبٍ عَلَی غَضَبٍ وَلِلْکَافِرِینَ عَذَابٌ مُہِین).

Indeed, the Jews had made a losing deal. Because initially, they were proponents of Islam and the promised Prophet of Islam. So much so that they had chosen to live in Medina, enduring all hardships, for this very purpose. But after the advent of the Messenger of God PBUH & His Pure Progeny, merely on the basis that he was not from the Children of Israel, or because their personal interests were endangered due to him, they became disbelievers and deniers of him. And this is a matter of great loss and detriment, that a person not only fails to reach their goal but, after expending all their strength and power, achieves the opposite, and also has to bear the wrath and displeasure of God separately. It is in the sayings of the Commander of the Faithful, Ali (peace be upon him): لیس لانفسکم ثمن الا الجنہ فلا تبیعوھا الا بھا۔ The price for your souls can be nothing other than Paradise, so do not sell them for anything other than it. [Nahj al-Balagha, Short Sayings, Saying 456] But the Jews lost this precious capital for nothing. It is noteworthy that the deal is described as being of their very existence, meaning that those who are deniers and disbelievers of truth and reality have lost their own reality. Because with disbelief, the value of their existence completely plummets, as if they have lost their own personality. In other words, they are like those slaves who have sold their existence and given it into the captivity of another; indeed, they are prisoners of whims and desires and slaves of Satan. The word "ishtaraaw" (اشتروا), although generally used in the sense of 'to buy', sometimes also comes in the sense of 'to sell', as is explicitly mentioned in the lexicon. In the aforementioned verse, this word is in the sense of 'to sell'. Therefore, its meaning would be that they sold their own existence like goods and chattels, and in exchange, bought the wrath of the Lord or disbelief and envy.

When the Children of Israel were wandering in the Sinai desert, while speaking about the events of that time, the Quran says: *wa bā'ū bi-ghaḍabin min Allāh* (they returned with wrath from Allah). After this, it further says: This wrath of God was upon them because of their killing of the prophets and their disbelief in the signs of God. Surah Al-Imran, verse 112, also has the same meaning, that the Jews became victims of divine wrath due to their disbelief in the divine signs and the killing of prophets. This is the first wrath that befell them. Their remaining people, after the advent of the Prophet of Islam (PBUH & His Pure Progeny), continued the same ways as their elders. Not only were they against the law brought by the Prophet of Islam (PBUH & His Pure Progeny), but they also rose up against him. Because of this very conduct of theirs, a new wrath enveloped them. That is why it was said: *fa-bā'ū bi-ghaḍabin 'alá ghaḍab*. In reality, the word *bā'ū* means they returned and they adopted silence, and this is a metaphor for becoming deserving. Meaning, they chose the wrath of the Lord for themselves like a home and a dwelling. This rebellious and defiant group, on both occasions before the uprising of Prophet Musa and before the advent of the Prophet of Islam (PBUH & His Pure Progeny), were staunch supporters of such an uprising, but after both uprisings came into effect, they turned away from their belief and, one after another, purchased the wrath of God in exchange for their lives.

See ayat 93 for tafseer.

See ayat 93 for tafseer.

In the exegesis of the preceding verses, we have already noted that the Jews — despite all the hardships and tribulations they endured in awaiting the promised Prophet foretold in the Torah — now turned away from obedience to him and from faith in him, whether out of envy, on the grounds that this Prophet did not belong to the Children of Israel, out of fear that their personal interests would be imperilled, or for other reasons besides. The first of the verses presently under discussion alludes to that racial prejudice of the Jews which is renowned throughout the world. It is declared: when they are told to believe in what God has revealed, they respond that they will believe only in what was revealed to them — and not in what was revealed to others — and that they will reject everything beyond that *(wa idhā qīla lahum āminū bimā anzala Allāhu qālū nuʾminu bimā unzila ʿalaynā wa yakfurūna bimā warāʾah).* They have not truly embraced the Gospel or the Quran; rather, they are governed solely by racial distinction and personal interest — despite the fact that the Quran revealed to Muḥammad is the truth and accords with the signs and descriptions of the promised Prophet that they have read in their own scripture *(wa huwa al-ḥaqqu muṣaddiqan limā maʿahum).* The Quran then proceeds to expose their falsehood, declaring: if your pretext for not believing is that Muḥammad does not belong to your people, then why did you fail to believe in your own Prophets in earlier times, and why did you put them to death — if indeed you speak the truth and are believers? *(qul fa-lima taqtulūna anbiyāʾa Allāhi min qablu in kuntum muʾminīn).* Had they believed with sincere hearts, they would never have slain the great Prophets of God, for the Torah itself designates the taking of human life as among the gravest of sins. Furthermore, the very declaration that they will believe only in those laws and ordinances that are revealed specifically to them constitutes a manifest deviation from the principle of divine unity (*tawḥīd*) and its opposition to associationism (*shirk*). This is a form of self-worship and egotism — whether expressed individually or in racial terms. The very purpose of *tawḥīd* is to uproot such tendencies from the very fabric of human existence, so that the human being accepts the laws of God for no reason other than that they issue from God. In other words, if divine ordinances are accepted only on the condition that they be revealed specifically to oneself, this is in reality *shirk* and not faith; it is disbelief and not Islam. The acceptance of ordinances under such conditions is by no means evidence of genuine faith. It is for this reason that the verse cited above reads: *(wa idhā qīla lahum āminū bimā anzala Allāh)* — that is, when they are told to believe in what God has revealed. Notably, this verse contains neither the name of Muḥammad nor that of Mūsā and ʿĪsā (peace be upon them). In order to expose their falsehood, the Quran does not content itself with this alone but adduces yet another proof against them in the subsequent verse, declaring: Mūsā brought all the signs and proofs before you, yet after him you chose the calf, and by this act you rendered yourselves transgressors *(wa laqad jāʾakum Mūsā bil-bayyināti thumma ittakhadhtum al-ʿijla min baʿdihī wa antum ẓālimūn).* If you speak truthfully when you claim to believe in your Prophet, then what is to be made of this calf-worship — committed, moreover, after clear and unambiguous proofs of divine unity had been set before you? What manner of faith is this that dissolved from your hearts the moment Mūsā departed and ascended Mount Sinai, allowing disbelief to usurp the place of faith and the calf to displace *tawḥīd*? By this act, you have assuredly committed a grave wrong against yourselves, against your society, and against generations yet to come. In the third verse under discussion, yet another proof is adduced against their claim — this time by reference to the covenant made at Mount Sinai. It is declared: We took your covenant and raised the mountain above your heads, and commanded you to hold firmly to what We had enjoined upon you and to hearken well; yet you said: we have heard and we disobey *(wa idh akhadhnā mīthāqakum wa rafaʿnā fawqakum al-Ṭūra khudhū mā ātaynākum bi-quwwatin wa ismaʿū qālū samiʿnā wa ʿaṣaynā).* Indeed, their hearts had been saturated with the love of the calf and disbelief had gained dominion over them *(wa ushribū fī qulūbihim al-ʿijla bi-kufrihim).* Associationism and worldliness — exemplified by their attachment to the golden calf fashioned by al-Sāmirī — had penetrated their entire constitution and taken root throughout their being; it was on this account that they had become utterly heedless of God. What a remarkable absurdity. What manner of faith is this that permits the slaying of God's Prophets, that sanctions idolatry and the worship of the calf, and that consigns to oblivion the solemn covenants entered into with God? If you are truly believers, how wretched are the commands that your faith issues to you *(qul biʾsamā yaʾmurukum bihī īmānukum in kuntum muʾminīn).* [The covenants of the Children of Israel, together with their interpretation and characteristics, have already been discussed in verses 51 and 63 of this Surah.]

: Its meaning is 'we heard and disobeyed'. This does not mean that they say these words with their tongues; rather, its apparent intent is that they indicate this reality through their actions, and this is a fine metaphor that can be seen in daily conversation.

This is also an excellent metaphor that describes the condition of the Jewish people. As is in *Mufradat al-Raghib*, the word "ushrabu" has two meanings: 1. One is that it is from the category of "ashrabtu al-ba'eer," meaning (I tied a rope around the camel's neck). According to this meaning, the sense of the above sentence would be that (the strong rope of love and attachment tied their hearts to the calf). 2. The second is that its root is from *sharab*, which means "to irrigate" and to give water to another. In this case, the word *hubb* (love) would be intended. Thus, the sense of the above sentence would be, "The Children of Israel irrigated their hearts with the love of the calf." It is part of the custom of the Arabs that when they wish to express a very strong connection or great animosity towards something, they adopt a style similar to the above expression. From this, another point also implicitly emerges: one should not be surprised at these wrongdoings of the Children of Israel. This is because these actions are the produce of the soil of their hearts, which has been irrigated with the water of polytheism (*shirk*), and from land that is saturated with such water, nothing can be yielded except treachery, murder, and oppression. The significance of this matter becomes even more prominent when one looks at the commands present in the Jewish religion regarding the abhorrence of killing and the evil of murdering a person, which have been stated with special importance. The Jewish religion considered this oppression so evil that, according to the writing on page 687 of the *Qamoos Kitab-e-Muqaddas* (Dictionary of the Holy Book), intentional murder and its abhorrence held such importance for the Israelites that even after long periods had passed, and after taking refuge for long periods in cities called sanctuaries, and despite pleading at holy places, the murderer was not considered absolved of responsibility; rather, retribution (*qisas*) was taken from him in every case. This is regarding the murder of any common person, let alone the murder of God's prophets. Therefore, if the Children of Israel had believed in the Torah, they would not have killed the prophets.

See ayat 96 for tafseer.

See ayat 96 for tafseer.

Besides various verses of the Quran Majeed, the history of the Jews also shows that they considered themselves a superior race and believed that they were the chosen flowers of human society, that Paradise was made for them, and that the fire of Hell would not much concern them. They are the sons of God and His special friends. In short, "what all the good possess, they possess alone," meaning all the world's virtues are gathered in them. This fragrant self-centeredness of theirs is described in various verses of the Quran where the Jews are discussed. In Surah Al-Ma'idah, verse 18, it is said: نَحْنُ اَبْنَاءُ اللهِ وَاَحِبَّائہ We are the children of God and His beloved ones. In Surah Al-Baqarah, verse 111, it is said: وَقَالُوا لَنْ یَدْخُلَ الْجَنَّةَ إِلاَّ مَنْ کَانَ ہُودًا اَوْ نَصَارَی۔ They say that none shall enter Paradise except one who is a Jew or a Christian. In Surah Al-Baqarah, verse 80, it is said: وَقَالُوا لَنْ تَمَسَّنَا النَّارُ إِلاَّ اَیَّامًا مَعْدُودَةً ۔ The fire of Hell will not touch us except for a few numbered days. These delusional thoughts, on the one hand, inclined them towards oppression, excess, sin, and transgression, and on the other hand, invited them to arrogance, self-admiration, and considering themselves superior to all. In the above-mentioned verses, the Quran Majeed gives them a crushing reply and says: If it is as you believe, that the home of the Hereafter with God is exclusively for you, to the exclusion of other people, then wish for death if you are truthful (قُلْ إِنْ کَانَتْ لَکُمْ الدَّارُ الْآخِرَةُ عِنْدَ اللهِ خَالِصَةً مِنْ دُونِ النَّاسِ فَتَمَنَّوْا الْمَوْتَ إِنْ کُنتُمْ صَادِقِین). Are you not inclined to go and take refuge in the vicinity of God's mercy and have the countless bounties of Paradise at your disposal? Do you not long to see your beloved? The Jews wanted to distress the Muslims by saying that Paradise is reserved for the Jews, or that they would only burn in Hell for a few days, or by saying that only one who is a Jew will enter Paradise. The Quran has unveiled this lie of theirs, because their unwillingness to leave the life of this world in any way is a firm proof of their falsehood. Indeed, if a person had the same faith about the abode of the Hereafter as the Jews claimed to have, how could they be so attached to this world, and how could they commit thousands of sins for its sake, and how could they fear death, even in the path of their objective? In the following verse, the Quran further says: They will never wish for it, ever, because of the evil deeds they have sent forth with their own hands (وَلَنْ یَتَمَنَّوْہُ اَبَدًا بِمَا قَدَّمَتْ اَیْدِیہِمْ), and God is aware of the wrongdoers (وَاللهُ عَلِیمٌ بِالظَّالِمِین). Yes—they knew what black marks were present in their book of deeds. They were aware of their heinous and grave sins. God is also aware of the deeds of these wrongdoers. That is why, for them, the home of the Hereafter is a home of punishment, hardship, and disgrace, and for this reason, they do not desire it. The verse under discussion mentions their intense greed for material things thus: You will surely find them the most greedy of people for this life (ولَتَجِدَنَّہُمْ اَحْرَصَ النَّاسِ عَلَی حَیَاة). Even more so than the polytheists (وَمِنْ الَّذِینَ اَشْرَکُوا). Greedy in hoarding wealth, greedy in taking over the world, greedy in considering everything for themselves—they are even greedier than the polytheists, although the polytheists should naturally be the most greedy in accumulating wealth. Every one of them wishes he could be given a life of a thousand years (یَوَدُّ اَحَدُہُمْ لَوْ یُعَمَّرُ اَلْفَ سَنَةٍ ). Either to accumulate more wealth or out of fear of punishment. Yes—they fear death and wish for a life of a thousand years, but this long life will not save them from the punishment of God (وَمَا ہُوَ بِمُزَحْزِحِہِ مِنْ الْعَذَابِ اَنْ یُعَمڑ). If they assume that God is not aware of their deeds, they are mistaken. God is All-Seeing of what they do (وَاللهُ بَصِیرٌ بِمَا یَعْمَلُونَ).

It should be noted that "a thousand years" does not mean the number one thousand years; rather, it is a metaphor for a long life. In other words, this is a number for intensification, not for enumeration. Some commentators say that in that era, the number one thousand was the largest number among the Arabs, and they had no name for a number larger than it; therefore, this was considered the greatest exaggeration. [Al-Manar, vol. 1, p. 331]

In its indefinite form, this expression, according to some commentators, is for belittlement; meaning, they have attached their hearts to the life of this world to the point that they prefer even the lowest life of this world, one that is spent in wretchedness, over the home of the Hereafter. [Al-Mizan, vol. 1, p. 230 and Al-Manar, vol. 1, p. 490]

There is no doubt that the source of many wars and bloodsheds was racism, especially the First and Second World Wars, which caused the greatest destruction of human lives and devastation of populations in human history. In this, the madness of German (Nazi) racism cannot be denied. If the racists of the world were to be ranked or a list compiled, the Jews would be in the first line. Even now, the government they have formed in the name of Israel is based on this same racial pride. They committed atrocities in its formation and are committing various terrors for its survival. The situation is such that they consider the Mosaic religion to be confined to their own race, and if someone outside the Jewish race accepts the Jewish religion, it is not a matter of any interest to them. That is why they do not preach or propagate their religion among other nations. For this reason, they are looked upon with hatred throughout the world, because the people of the world do not at all like such individuals who believe in their own racial distinction over others. In principle, racism is a form of shirk. That is why Islam strongly opposes it and declares all human beings to be the children of one mother and father, whose distinction is only by taqwa and righteousness.

The majority of people fear death and are seized with dread at its prospect. Upon analysis, we find that this fear rests upon one of two foundations: a) Many people conceive of death as annihilation, non-existence, and utter perishing. It is self-evident that the human being recoils from annihilation and destruction, and if this is indeed the meaning death holds for a person, he will inevitably seek to flee from it. It is for this reason that even in the most favourable circumstances of life and at the very pinnacle of success, the mere thought of life's termination turns its honey to poison, and the human being remains perpetually troubled by this anxiety. b) There are those who do not regard death as the terminus of existence but rather as a preamble to life in a more expansive and exalted abode; yet they are nonetheless troubled by death on account of the nature of their deeds, their transgressions, and their moral failings. For they conceive of death as the beginning of their encounter with the consequences of their evil actions, and therefore, fleeing from divine reckoning and retribution, they desire to postpone death as long as possible. The verse under discussion alludes to this second group. However — the Prophets of God, on the one hand, revive within human hearts the conviction in eternal life after death, and replace that terrifying countenance of death which signifies annihilation and extinction with its true face — which is in reality a gateway to the most exalted form of existence. On the other hand, they invite humanity toward righteous conduct, so that the dread arising from the anticipated punishment for one's deeds may be dispelled. It is for this very reason that people of genuine faith harbour no fear of death whatsoever.Sonnet 4.6Extended

See ayat 98 for tafseer.

It is related that when the Prophet of Islam arrived in Medina, a Jewish scholar by the name of Ibn Ṣūriyā came to him one day in the company of a group of Jews from Fadak and posed various questions to him, seeking to verify the signs pertaining to his prophethood and messengership. Among other things, he inquired: "O Muḥammad, how do you sleep — for we have received information concerning the manner of sleep of the promised Prophet?" The Prophet replied: "Tanāmu ʿaynāya wa qalbī yaqẓān" — that is: "My eyes sleep, but my heart remains awake." Ibn Ṣūriyā said: "You have spoken the truth, O Muḥammad!" He then posed numerous further questions, after which he said: "One matter remains — if you answer it correctly, we shall believe in you and follow you. Tell us: what is the name of the angel who brings revelation to you?" The Prophet replied: "Jibrīl!" Ibn Ṣūriyā said: "He is our enemy! He is the one who brings stern ordinances concerning struggle and warfare against enemies. Mīkāʾīl, on the other hand, always brings mild and comforting ordinances. Had your angel of revelation been Mīkāʾīl, we would have believed in you." (This tradition is recorded in Majmaʿ al-Bayān on the authority of Ibn ʿAbbās. It is also found, with some variation, in other exegetical works such as Fakhr al-Dīn al-Rāzī's Tafsīr al-Kabīr, al-Mīzān, al-Manār, and others.)

Looking at the occasion of revelation of the verse refreshes the memory of that excuse-making nation which has adopted this very same attitude from the time of Prophet Moses until today, and in every era, instead of submitting to the truth, they have sought excuses. Here, as you can see, the excuse is simply that since Jibril is the angel who brings revelation to you, who brings God's stern commands, therefore we will not believe. Because we are his enemy. If it had been Mika'il, there would have been no issue and it would have been easy for us to believe. They should be asked: are God's angels different from one another in performing their duties? Do they, in principle, act according to their own desire and say something of their own accord? According to the Quran, they are such that: la ya`soona Allaha ma amarahum. They do whatever God commands them. (Tahrim: 6) The answer to these excuses is given in the verses under consideration in this way: Say to them, whoever is an enemy of Jibril is in reality an enemy of God, because he has only revealed the Quran upon your heart by God's command (قُلْ مَنْ کَانَ عَدُوًّا لِجِبْرِیلَ فَإِنَّہُ نَزَّلَہُ عَلَی قَلْبِکَ بِإِذْنِ الله). That Quran which confirms the previous heavenly books and is in harmony with their signs (musaddiqan lima bayna yadayh). The same which is a cause of guidance and glad tidings for the believers (wa hudan wa bushra lil-mu'mineen). In this verse, this group is actually given three clear answers: First, that Jibril does not bring anything of his own accord; whatever there is, is (bi-idhnillah). Second, that signs of truth and light from the previous books are present in it, because it is in accordance with those same signs (musaddiqan lima bayna yadayh), meaning there is no justification for you to believe in the Torah but disbelieve in the Quran, which is in accordance with the signs of the Torah. In summary, their contents are in harmony, and this fact speaks for the truthfulness of the Quran, and this Quran is a cause of guidance and glad tidings for the believers. [Reference: Al-Mizan, under the verses in question] In the next verse, this same subject is stated with further emphasis and warning. It says: Whoever is an enemy to God, His angels, His messengers, Jibril, and Mika'il, then God is his enemy, for God is an enemy to the disbelievers (مَنْ کَانَ عَدُوًّا لِلَّہِ وَمَلاَئِکَتِہِ وَرُسُلِہِ وَجِبْرِیلَ وَمِیکَالَ فَإِنَّ اللهَ عَدُوٌّ لِلْکَافِرِین). This is an indication that they are all one and interconnected, and there is no division or difference among them. Whoever is an enemy to Allah, the angels, God's messengers, Jibril and Mika'il, or rather any angel, and whoever believes in division and difference among them, the Lord is his enemy. In other words, the divine commands which are beneficial and a means of perfection for humankind are revealed from God through the angels to the prophets. Now, if the responsibilities are different, the difference in the division of labor cannot be called a contradiction in work. They are all on the same straight path; therefore, an enemy to any one of them is an enemy to God. The Jews and other deniers of the Quran should know that by adopting enmity towards Jibril, other angels, and the prophets, they have incurred the enmity of a great power. The Quran says that whoever holds enmity towards them, the Great God is his enemy, for indeed, God is an enemy to the disbelievers. As for the discussion of "qalb" (heart) and what is meant by it in the Quran, this has already been covered under verse 77 of this same Surah.

The name Jibril has appeared three times and the name Mikal has appeared once in this same place. [The name Jibril is mentioned twice in the verse under discussion and once in Surah Tahrim, Ayah 4.] From these very verses, it is generally known that both angels are great and close to Allah. In the general writings of Muslims, Jibril is written with a hamza, and Mikal with a "hamza" and a "ya", but in the text of the Quran, it is Jibril and Mikal. According to the view of one group, Jibril is a Hebrew word, and its origin is Jibra'il, which means "man of God" or "strength of God" (jabr means strength or man, and 'il means God). According to the verses under discussion, Jibril was the messenger of revelation for the Prophet and the one who brought down the Quran upon his blessed heart, whereas according to Ayah 102 of Surah Nahl, Ruh al-Qudus (the Holy Spirit) brought the revelation, and in Ayah 191 of Surah Shu'ara, it is stated that Ruh al-Amin (the Trustworthy Spirit) gradually brought the Quran to the Noble Prophet PBUH & His Pure Progeny. But as the commentators have clarified, by Ruh al-Qudus and Ruh al-Amin, Jibril himself is meant. There are hadiths before us according to which Jibril used to descend upon the Holy Prophet (peace be upon him and his progeny) in various forms, and in Madinah, Jibril mostly appeared before the Holy Prophet in the form of Dihyah al-Kalbi, who was a handsome young man. It is apparent from Surah Najm that the Noble Prophet PBUH & His Pure Progeny saw Jibril twice (in his original form). [Reference: A'lam al-Qur'an, p. 277] In Islamic books, the four angels who are generally considered close to the divine court are Jibril, Mika'il, Israfil, and 'Azra'il. Among them, Jibril is of the highest rank. In the books of the Jews, there is also discussion regarding Jibril and Mika'il. Among them, in their Book of Daniel, Jibril is called the one who overpowers the chief of demons, and Mika'il is called the supporter of the nation of Israel. But according to some, nothing has been found that indicates Jibril's enmity with the Jews [Reference: A'lam al-Qur'an, p. 629], and this is proof that during the time of the Prophet of Islam PBUH & His Pure Progeny, the Jews' expression of enmity towards Jibril was an excuse to avoid accepting Islam, to the extent that there is no basis for it even in their religious books.

In the above-mentioned verse, we have read that sorcerers could not harm anyone without the permission of the Lord. This does not imply the concept of force or compulsion. This is an indication towards a fundamental principle of Tawhid (monotheism), which is that the source of all powers in this universe is the power of God. To the extent that even the burning of fire and the cutting of a sword are not without His permission and command. It cannot be that sorcerers interfere in the world of creation contrary to the will of God, nor can it be that anyone can limit Him in God's kingdom. Rather, these are properties and effects that have been created in various existing things. Some make correct use of them and some make incorrect use, and this freedom and choice is also a basis for the trial of humans and for their perfection.

See ayat 101 for tafseer.

See ayat 101 for tafseer.

In the first verse under discussion, the Quran points to the fact that the Noble Prophet possessed sufficient proofs, clear signs, and evident verses. Those who denied had, in fact, recognized the truthfulness of his call, but they stood in opposition for the sake of specific objectives. The Quran says: We have sent down to you clear signs, and none disbelieve in them except the defiantly disobedient (لَقَدْ اَنزَلْنَا إِلَیْکَ آیَاتٍ بَیِّنَاتٍ وَمَا یَکْفُرُ بِہَا إِلاَّ الْفَاسِقُونَ). By pondering upon the verses of the Quran, the paths become clear and bright for every pure-hearted and truth-seeking person, and everyone can realize the truthfulness of the Prophet of Islam and the greatness of the Quran by studying these verses. However, this reality can only be understood by those whose hearts have not been blackened by the effect of sin. And it is no surprise that the defiantly disobedient people turn away from obeying the command of God and lose their true nature due to continuous sinning; they will never believe in it. After this, pointing towards a very ugly trait of a group of the Jews, that is, not fulfilling covenants and breaking promises, it says: Is it that whenever they made a covenant, a party of them cast it aside? Nay, most of them do not believe (اَوَکُلَّمَا عَاہَدُوا عَہْدًا نَبَذَہُ فَرِیقٌ مِنْہُمْ بَلْ اَکْثَرُہُمْ لاَیُؤْمِنُونَ). Indeed, they are like that, and most of them do not believe (بل اکثرہم لا یومنون). God had taken a covenant from them on Mount Tur that they would act upon the commandments of the Torah, but they broke this covenant and did not act upon it. A covenant was also taken from them that they would believe in the promised Prophet (the Prophet of Islam, the tidings of whose coming were present in the Torah), but they did not act upon this covenant either. When the Prophet of Islam came to Madinah, a covenant was made with the Jews of Banu Nadir and Banu Qurayza that they would not help his enemies, but eventually, they broke this covenant as well and sided with the polytheists of Makkah against Islam in the Battle of Ahzab (Khandaq). Fundamentally, it is an old way and tradition of the majority of the Jews that they do not abide by their covenants. Even today, we clearly see that wherever the interests of the Zionists and Israel are at stake, they trample international treaties underfoot. The last of the verses under discussion states this subject explicitly and with emphasis. It is stated: And when a Messenger from God came to them, confirming that which was with them, a party of those who were given the Book (scholars) threw the Book of God behind their backs as if they did not know (وَلَمَّا جَائَہُمْ رَسُولٌ مِنْ عِنْدِ اللهِ مُصَدِّقٌ لِمَا مَعَہُمْ نَبَذَ فَرِیقٌ مِنْ الَّذِینَ اُوتُوا الْکِتَابَ کِتَابَ اللهِ وَرَاءَ ظُہُورِہِمْ کَاَنَّہُمْ لاَیَعْلَمُونَ ). In the above discussions, the Quran, as in its other discussions, has not held everyone blameworthy because of the sin of the majority of a community. Rather, by using the words "a party" (فریق) and "majority," it has protected the portion of piety and faith of the minority, and this is the way and custom of seeking and searching for truth.

See ayat 103 for tafseer.

Ahadith show that during the era of the Prophet Sulaiman, some people in his kingdom began to practice sorcery and magic. Prophet Sulaiman ordered that all their writings and papers be collected and placed in a specific location (preserving them was perhaps on the basis that they also contained useful information for nullifying sorcery and magic). After the passing of Prophet Sulaiman, some people took out these same writings and began the propagation of magic. Some took advantage of this opportunity and began to say that Sulaiman was not a prophet at all, but rather that he had seized control of their kingdom with the help of this same sorcery and magic, and it was through this that he performed his supernatural feats. A group from the Banu Isra'il also followed them and became very infatuated with magic, to the extent that they even abandoned the Torah. When the Prophet of Islam PBUH & His Pure Progeny appeared and informed through the Quranic verses that Sulaiman was among the prophets of God, some of the Jewish rabbis and scholars began to say: "Are you not amazed at Muhammad PBUH & His Pure Progeny, who says Sulaiman was among the prophets of God, when in fact he was a magician." This statement by the Jews was an accusation and slander against a great prophet of God, to the extent that its necessary consequence was the *takfir* of Prophet Sulaiman, because according to what they were saying, Sulaiman was a magician who falsely claimed to be a prophet. The Quran answers them that Sulaiman was never a disbeliever; rather, the shayatin and those who taught magic to the people became disbelievers. [Reference: Sirah Ibn Hisham, vol. 2, p. 192 and Majma' al-Bayan under the verse in question. With slight variation] The first verse under discussion reveals another aspect of the evils of the Jews. It is that they had accused the great prophet of God, Prophet Sulaiman, of sorcery. It is stated: They (the Jews) followed what the shayatin used to recite before the people in the time of Sulaiman (وَاتَّبَعُوا مَا تَتْلُو الشَّیَاطِینُ عَلَی مُلْکِ سُلَیْمَانَ). It is possible that the pronoun in "و اتبعوا" refers to the Jews contemporary to the Prophet of Islam PBUH & His Pure Progeny, or the Jews of Prophet Sulaiman's time, or both. However, in terms of relevance to the preceding verses, it is an indication towards the Jews contemporary to the Prophet of Islam PBUH & His Pure Progeny. By shayatin, it is also possible that rebellious humans or jinn, or both, are meant. In any case, after this discussion, the Quran further says: Sulaiman never disbelieved (و ما کفر سلیمان). He never used magic as a means, nor did he claim prophethood without cause. But the shayatin disbelieved, and it was they who taught magic (وَلَکِنَّ الشَّیَاطِینَ کَفَرُوا یُعَلِّمُونَ النَّاسَ السِّحْر). Then it further says that they followed that which was sent down to the two angels in Babylon, Harut and Marut (وَمَا اُنزِلَ عَلَی الْمَلَکَیْنِ بِبَابِلَ ہَارُوتَ وَمَارُوتَ). [Some commentators say that "ما انزل" is in conjunction with "مایتلوا," and the commentary explained above is based on this, but some consider it in conjunction with "السحر," and some also consider "ما" to be negating.] It is as if they reached for magic from two directions. One was from the teachings of the shayatin who were in the time of Prophet Sulaiman, and the second was through the two angels of God, Harut and Marut, who taught people how to nullify magic. The sole purpose of these two divine angels was to teach people the method of nullifying the effects of magic. Therefore, before teaching anything to any person, they would say that we are a means of your trial, do not become a disbeliever (and do not take undue advantage of these teachings) (ومَا یُعَلِّمَانِ مِنْ اَحَدٍ حَتَّی یَقُولاَ إِنَّمَا نَحْنُ فِتْنَةٌ فَلاَتَکْفُر). These two angels came to the people at a time when the market for magic was hot and people were trapped in the clutches of magicians, and these angels taught the people the method of nullifying the magic of the magicians. Since rendering something (e.g., a bomb) useless means that a person must first be aware of that thing (e.g., the structure of the bomb) and only then can they learn the method to render it useless, but those among the Jews who took undue advantage made it a means of spreading magic even more. They went so far as to accuse a great prophet, Prophet Sulaiman, that if material elements were under his command and jinn and men obeyed him, it was all due to magic. This is the way of wicked people: to justify their evil ways and programs, they accuse the righteous of being followers of the same way. In any case, they did not succeed in this divine trial. They would learn from these two angels such things by which they could cause separation between a man and his wife (فَیَتَعَلَّمُونَ مِنْہُمَا مَا یُفَرِّقُونَ بِہِ بَیْنَ الْمَرْءِ وَزَوْجِہ). But the power of God prevails over all these powers; therefore, they could never harm anyone without the permission of God (وَمَا ہُمْ بِضَارِّینَ بِہِ مِنْ اَحَدٍ إِلاَّ بِإِذْنِ اللهِ). They distorted this divine program of reform and, instead of making it a means of reform and countering magic, they turned it into a means of corruption. This was despite the fact that they knew that whoever is a buyer of such merchandise will have no share in the Hereafter (وَلَقَدْ عَلِمُوا لَمَنْ اشْتَرَ).مَا لَہُ فِی الْآخِرَةِ مِنْ خَلاَقٍ). [The original meaning of "khalaq" is "character and habit," but it is sometimes also used in the sense of "fate" and "share."] Indeed, how evil and vile was that thing for which they sold themselves. If only they had knowledge and wisdom (وَلَبِئْسَ مَا شَرَوْا بِہِ اَنفُسَہُمْ لَوْ کَانُوا یَعْلَمُونَ). They deliberately rejected the felicity and well-being of themselves and their society and plunged into the whirlpool of disbelief and sin, whereas if they had believed and adopted taqwa, the reward and recompense they would have received from God would have been better for them than all these matters. If only they had paid heed (وَلَوْ اَنَّہُمْ آمَنُوا وَاتَّقَوْا لَمَثُوبَةٌ مِنْ عِنْدِ اللهِ خَیْرٌ لَوْ کَانُوا یَعْلَمُونَ).

Regarding the angels who descended in Babylon, writers have fabricated many tales, stories, and fables, and have attributed them to these two noble angels of God, to the extent that they were made a subject of superstitions and myths. And the matter reached a point where it became very difficult for any wise person to research and study this historical event. However, what appears to be more correct, and is sound from a rational and historical perspective, as well as being in accordance with the sources of hadith, we present here. In the land of Babylon, sorcery and magic had reached their peak and had become a cause of distress and trouble for the people. God commissioned two angels in human form to teach people the methods of magic and the way to nullify it, so that they could be protected from the corruption and evil of the sorcerers. However, these teachings could, in any case, also be used for wrong purposes, because the angels were obliged, in order to nullify the sorcerers' magic, to first explain the methods of magic so that people could thus guard against it. For this reason, after learning the method of magic, a group joined the ranks of the sorcerers themselves and became a cause of new trouble for the people. Although those angels would warn the people and explicitly say to them that this was a kind of trial for them, and even said that to take wrongful advantage of it is a form of disbelief (kufr). But still, those people fell into such acts that were a cause of harm and loss for human beings. [Reference: Majma' al-Bayan, under the verse in question, and Wasa'il, vol. 12, p. 102 and p. 107.] What we have stated above is taken from many hadiths and Islamic sources, and its harmony with reason and logic is also evident. Among them is also a hadith which is in 'Uyun Akhbar al-Rida (narrated through one chain from Imam Ali ibn Musa al-Rida, peace be upon him, himself, and through another chain from Imam Hasan al-Askari, peace be upon him). This hadith clearly corroborates this concept. But it must be said with regret that some historians and writers of encyclopedias, and even some commentators (mufassirin), have come under the influence of fabricated myths in this regard. They too have mentioned what is famous among some people regarding these two infallible angels of God. It is said that they were two angels. God sent them to the earth so that they would realize that if they were in the place of humans, they too would not be able to avoid sin and would disobey God. Therefore, after descending to the earth, both of them also committed major sins. Along with this, a fable has also been fabricated about the star Venus (Zuhra). All these things are superstitions and baseless nonsense. The Quran is pure of these matters. If one reflects on the text of the aforementioned verses themselves, we will see that the Quran's account has no connection with these stories.

According to one writer's view, Harut and Marut are names of Iranian origin. He says that in an Armenian book, he saw the meaning of "Harrot" as "fertility" and "Marrot" as "immortal." And these two words are the names of two gods of Mount Mazis (Mount Ararat). His view is that Harut and Marut are derived from these two words. But there is no clear sign or proof for this inference. In the Avesta, it is stated: Haurvatat, which is Khordad, and similarly Ameretat, whose meaning is immortal, which is Mordad. [It should be remembered that Khordad and Mordad, besides being the names of two Iranian months, are also known as the names of two angels. —Translator.] What Dehkhoda has written in his dictionary is somewhat similar to the latter meaning. It is surprising that according to some, Harut and Marut were two men who lived in Babylon. Some have even declared them to be devils, whereas the aforementioned verse clearly refutes these concepts (unless the interpretation and explanation of the verses are made contrary to their apparent meaning).

Here a question remains: according to the apparent meaning of the Quranic verses and numerous traditions, as we have already said, Harut and Marut were two of God's angels who came to teach people in order to counter the affliction and harm of the magicians. So, can an angel be a teacher to humans? The answer to this question is mentioned in these very hadiths, and it is that God sent them in the form and appearance of humans so that they could accomplish this task. This reality is also apparent from verse 8 of Surah Al-An'am, where it is stated: و لو جعلنہ ملکا لجعلنہ رجلا۔ And if We had made an angel Our messenger, We would have sent him in the form of a man.

In the verse cited above, we have already read that sorcerers could not harm anyone without the permission of the Lord. This does not carry the implication of compulsion or deterministic coercion; rather, it is an allusion to a foundational principle of divine unity (tawḥīd) — namely, that the ultimate source of all powers in this universe is the power of God. Even the burning of fire and the cutting of a sword occur not without His leave and command. It is inconceivable that sorcerers could intervene in the order of creation contrary to the will of God, just as it is inconceivable that anyone could circumscribe or delimit His sovereignty within His own dominion. Rather, these are properties and effects that have been instilled within various created entities: some make legitimate use of them, and others make illegitimate use — and this very freedom and capacity for choice is itself a ground for the trial and moral development (takāmul) of human beings.

What magic is and from what era it came into existence is a vast discussion. It can be said that magic has been prevalent among people since very ancient times. Its exact history is not available. It also cannot be said which person brought sorcery into existence for the first time. But regarding the meaning and reality of *sihr*, it can be said that magic is a type of extraordinary act. It can, on its own, produce some effects in the human being, and at times it is a deception of the eyes and sleight of hand, and has only a psychological and imaginary aspect. In the lexicon, two meanings of *sihr* are mentioned: 1. Deception, enchantment, trickery, and sleight of hand. In the *Qamus* [dictionary], the meaning of *sihr kardan* is written as "to deceive." 2. (كل ما لطف دق) Meaning, that whose causes are not visible and are hidden. In *Mufradat al-Raghib*, which is dedicated to the individual words of the Quran, three meanings have been indicated: 1. Deception and ideas without reality or substance, such as trickery and sleight of hand. 2. Summoning devils in a specific manner and seeking their help. 3. Some have also given another meaning, which is that it may be possible to change the nature and form of some persons and beings through certain means, for example, changing a human into an animal form through magic. But this matter is no more than a dream and fantasy, and it has no reality or substance. In the Quran, the word *sihr* and its derivatives have appeared in various surahs such as Ta-Ha, Ash-Shu'ara, Yunus, Al-A'raf, etc., and this is in the context of the accounts of God's prophets: Prophet Musa, Prophet Isa, and the Prophet of Islam (PBUH & His Pure Progeny). From studying them, we reach the conclusion that in the view of the Quran, *sihr* is divided into two parts: 1. The instance where the purpose of *sihr* is deception, sleight of hand, trickery, and illusion of sight, and it has no reality. For example: فَإِذَا حِبَالُہُمْ وَعِصِیُّہُمْ یُخَیَّلُ إِلَیْہِ مِنْ سِحْرِہِمْ اٴَنَّہَا تَسْعَی۔ It seemed as if their (the magicians') ropes and staffs were running towards him (Musa). (Ta-Ha: 66) Another verse is as follows: فَلَمَّا اٴلْقَوْا سَحَرُوا اٴعْیُنَ النَّاسِ وَاسْتَرْہَبُوہُمْ وَجَائُوا بِسِحْرٍ عَظِیم۔ When they cast the ropes, they bewitched the eyes of the people and terrified them. (Al-A'raf: 116) From these verses, it is clear that magic has no reality or substance, and it is not that magicians can manipulate things and leave their lasting effect; rather, it is their sleight of hand and an illusion of sight, which makes things appear contrary to reality to the people. b. From some verses of the Quran, it appears that some types of *sihr* are indeed effective. For example, the verse under discussion, in which it is stated that they would learn magic in order to cause separation between a man and his wife. فیتعلمون منہما ما یفرقون بہ بین المرء و زوجہ۔ Another point that was in the above-mentioned verses is that they would learn things that were harmful to them and not beneficial: و یتعلمون ما یضرہم و لا ینفعہم۔ But here the question arises whether the effect of magic has a psychological aspect or if its physical and external effect is also possible. In the verses under discussion, there is no indication of this. That is why some are of the opinion that the effect of magic is only imaginary and psychological. Another point that is necessary to mention here is that it is observed that all or some types of magic are such that they take advantage of the chemical and physical properties of things to deceive the simple-minded common people and fool them. For example, in the history of magic from the time of Prophet Musa, it is mentioned that the magicians used to use a specific chemical substance (for example, it is probable that it was mercury, etc.) in their ropes and staffs, and then these things would come into motion through the heat of the sun or some other heat, and the spectators would think that they had become alive. Such magic is not uncommon even in our time.

Here the question arises as to whether learning and practicing magic poses any problem in the view of Islam. In this regard, all the jurists of Islam say that learning magic and practicing sorcery is haram (forbidden). In this context, hadiths have also been reported from the great leaders of Islam, which are narrated in our reliable books. As an example, we present this hadith: Hazrat Ali (alayhis salam) says: من تعلم شیئا من السحر قلیلا او کثیرا فقد کفر و کان اخر عہدہ بربہ۔ [Reference: Wasail al-Shia, Bab 25, min Abwab Ma Yuktasab Bih] Whoever learns magic, a little or a lot, has disbelieved, and his connection with God will be completely severed at that very moment. However, if one has to learn it to nullify the magic of a sorcerer, then there is no issue. In fact, at times, it becomes a *wajib kifai* (communal obligation) for some people to learn it, so that if a false claimant deceives or misguides people through it, his magic can be nullified and his falsehood can be exposed. There is no harm in learning magic to nullify a sorcerer's magic and to expose his falsehood. The evidence for this is the hadith narrated from Imam Sadiq (alayhis salam), which is as follows: A sorcerer used to take payment and wages for the act of magic. He came to Imam Sadiq (alayhis salam) and asked, "My profession is sorcery, and I take payment in return for it, and my living expenses are met by it. I have performed Hajj with its income, but now I repent, so is there a way of salvation for me?" Imam Sadiq (alayhis salam) replied, "Untie the knots of magic, but do not tie knots." [Reference: Wasail al-Shia, Bab 25, min Bab Ma Yuktasab Bih, Hadith no. 1]

According to the books of the Old Testament as well — the Torah and the scriptures associated with it — sorcery is impermissible and deeply reprehensible. It is stated in the Torah: "Do not turn to mediums or seek out spiritists, for you will be defiled by them. I am the Lord your God." (Cf. Leviticus 19:31) In another passage of the Torah it is written: "I will set my face against anyone who turns to mediums and spiritists to prostitute themselves by following them, and I will cut them off from their people." (Cf. Leviticus 20:7) The following is recorded in the scriptures in this regard: "It is abundantly clear that the Law of Moses permits no place whatsoever for sorcery; rather, the Law prohibits with the most severe retribution those who sought counsel through the medium of magic." What is most remarkable, however, is that the Dictionary of the Holy Bible itself acknowledges that, notwithstanding this prohibition, the Jews nonetheless practised sorcery and held convictions contrary to the Torah regarding it — for following the passage cited above, the text continues: "Yet despite this, this corrupting element entered the Jewish nation, the people embraced it as a matter of conviction, and in times of need and necessity they sought refuge in it." (Dictionary of the Holy Bible, p. 471, compiled by the American author Mr. Hawks.) It is on this very basis that the Quran declares: the Jews turn their backs upon the Book of God.

There exists today an established body of knowledge whose constituent disciplines were exploited by sorcerers in former times to achieve their objectives. They made use of the physical and chemical properties of material substances — as has been recounted in the narrative of the sorcerers of the era of the Prophet Mūsā, who availed themselves of these very properties. They first fashioned certain objects in the form of serpents, then set them in motion through the application of some substance — mercury and its compounds, for instance. The utilisation of the physical and chemical properties of material bodies is by no means prohibited; on the contrary, knowledge of them should be acquired to the greatest possible extent and applied in the service of human life. However, if even today the concealed properties of matter are employed to deceive, delude, and mislead people along false paths, such activity shall rightly be designated as sorcery. Beyond the properties of material bodies and elements, there exists another domain of knowledge that includes hypnotism, magnetism (manyāṭizm), and telepathy — the transmission of thought across distance — all of which are established sciences from which benefit may be derived in numerous spheres of life. Sorcerers, however, make illegitimate use of these disciplines and deploy them for purposes of deception and fraud. If anyone today employs these sciences to exploit unwitting individuals for dishonest ends, such conduct shall equally be designated as sorcery. In sum, sorcery is a concept of broad compass, and everything elaborated both earlier and in the present discussion falls within its definition. It is likewise an established fact that the human faculty of will (quwwat-i irādī) is of considerable strength, and through psychological disciplines and exercises (riyāḍāt) it becomes further intensified, reaching a degree at which it exercises influence upon the surrounding entities and environment — as ascetics and practitioners of spiritual discipline are known to perform extraordinary feats beyond the ordinary course of nature. It is also worthy of reflection that certain forms of spiritual discipline are permissible while others are not. Those disciplines that are permissible generate within pure souls a capacity for moral reformation and spiritual development, whereas those that are illicit and impermissible generate a satanic force. Both may give rise to extraordinary and preternatural phenomena; in the former case, however, the effects shall be positive and reformative, while in the latter they shall be destructive — or at the very least, futile and vain.

See ayat 105 for tafseer.

It is transmitted on the authority of the eminent exegete Ibn ʿAbbās that the Muslims of the early period of Islam, when engaged in conversation with the Prophet while he was expounding Quranic verses and divine ordinances, would sometimes request that he speak more slowly so that they might better comprehend the meaning and also present their questions and observations. For this request they employed the word *"rāʿinā."* The root of this word is *al-raʿy*, signifying "to grant respite" or "to allow time"; however, the Jews interpreted it by reference to an altogether different root, *al-ruʿūnah*, meaning "foolishness and stupidity." In the first sense, the expression conveyed the meaning "grant us respite," whereas in the second it yielded the meaning "make fools of us." The Jews seized upon this opportunity and exploited the very expression used by the Muslims to mock and ridicule the Prophet and his followers. It was in response to this that the verse cited above was revealed, enjoining the believers to substitute *"unẓurnā"* — which conveys the same intended meaning — in place of *"rāʿinā,"* so as to furnish no pretext to the obstinate adversary. Certain other exegetes have noted that *"rāʿinā"* was in the Hebrew language a term of abuse, carrying the sense of "Listen — as though you would ever listen!" — a phrase the Jews would utter and then laugh amongst themselves. Some exegetes have further recorded that the Jews would deliberately pronounce not *"rāʿinā"* but *"rāʿīnā,"* meaning "our shepherd" — and by applying this expression to the Prophet they accomplished their derisive purpose. (Cf. *Tafsīr al-Qurṭubī*, *Tafsīr al-Manār*, Fakhr al-Dīn al-Rāzī, and *Tafsīr al-Futūḥ* of al-Rāzī, under the commentary of the verse in question.)

In light of the circumstances of revelation (*shān-i nuzūl*) set forth above: O you who believe, when you seek respite from the Prophet in order to comprehend the verses of the Quran, do not say *"rāʿinā"* but rather say *"unẓurnā"* — for it conveys the same meaning yet furnishes no pretext to the enemy *(ayyuhā alladhīna āmanū lā taqūlū rāʿinā wa qūlū unẓurnā)*; and hearken to what you are commanded. For the disbelievers and those who mock, a painful chastisement awaits *(wa ismaʿū wa lil-kāfirīna ʿadhābun alīm).* This verse makes manifest that Muslims must not afford their enemies any pretext whatsoever in the conduct of their affairs — to the extent that even a single expression, capable of being exploited for malicious purposes, ought to be scrupulously avoided. The Quran counsels the believers to guard against adversaries extracting illegitimate advantage from them, and requires that not even a single word be uttered that carries equivocal meanings susceptible of being misconstrued and misappropriated by the enemy, thereby becoming a source of psychological vulnerability for the believers. Given the breadth and richness of linguistic expression available, what necessity is there to employ locutions that are open to distortion and liable to yield unintended and harmful consequences? If Islam does not countenance the granting of even the smallest pretext to the enemy, the responsibility of Muslims in weightier matters becomes all the more evident. Even today, acts are sometimes committed by us that lend themselves to malicious interpretation by internal adversaries or in international forums, and that serve as useful material for hostile propaganda. Our responsibility in such circumstances is to exercise vigilance and to refrain from needlessly furnishing pretexts to internal and external enemies alike. A further point merits attention: the word *"rāʿinā"* carried, beyond the contextual implications already noted, a tone of discourtesy and impropriety — for *"rāʿinā"* is derived from the root *murāʿāt* (the pattern of *bāb al-mufāʿalah*), implying a reciprocal arrangement: "you accommodate us and we shall accommodate you." Since this constituted an impolite mode of address — and since, moreover, the Jews were exploiting it for subversive ends — the Quran prohibited the Muslims from its use, so that they might employ a more courteous expression and simultaneously withhold any pretext from the enemy. (Cf. *Tafsīr Fakhr al-Dīn al-Rāzī* and *al-Manār*, under the commentary of the verse in question.) The subsequent verse lifts the veil upon the malice and enmity harboured by the polytheists and the People of the Book toward the believers. It is declared: the disbelievers among the People of the Book, and likewise the polytheists, do not desire that any good or blessing be sent down upon you from your Lord *(mā yawaddu alladhīna kafarū min ahl al-kitābi wa lā al-mushrikīna an yunazzala ʿalaykum min khayrin min rabbikum).* Yet this desire amounts to nothing more than a wishful aspiration, for the Almighty God bestows His mercy and grace upon whomsoever He wills *(wa Allāhu yakhtaṣṣu bi-raḥmatihī man yashāʾ)*, and God is the possessor of immense bounty *(wa Allāhu dhū al-faḍli al-ʿaẓīm).* The enemies, consumed by their intense malice and envy, could not endure the sight of the honour and divine bestowal that had been granted to the Muslims — that they had been favoured by God with a great Prophet bearing a magnificent celestial scripture. Yet who can restrain God from conferring His grace and mercy upon whomsoever He wills?

In the Glorious Quran, this miraculous and soul-nourishing address is seen in 89 places. The aforementioned verse is the first one in which this address confers honor. It is noteworthy that this expression is specific to the verses revealed in Medina, and there is not even a trace of it in the Meccan verses. Perhaps the reason for this is that with the migration of the Noble Prophet (PBUH) to Medina, the condition of the Muslims became steadfast, they began to appear as a stable and influential community, and they were saved from disarray; therefore, Allah the Almighty honored them with the address "Yā ayyuhal-ladhīna āmanū." This expression implicitly carries another point, which is that now you have brought faith, have bowed your heads in submission before the truth, and have made a covenant of obedience with your Allah; therefore, in accordance with its requirement, act upon the command that is coming after this phrase. In other words, your faith makes it incumbent upon you to adhere to these laws. It is a point of attention that in many Islamic books, including the books of the Ahl al-Sunnah, a hadith is narrated from the Prophet of Islam (PBUH). He (PBUH) said: Mā anzala Allāhu āyatan fīhā Yā ayyuhal-ladhīna āmanū illā wa ʿAliyyun raʾsuhā wa amīruhā. Allah has not revealed any verse in the Quran in any place wherein there is 'Yā ayyuhal-ladhīna āmanū' except that its chief and commander is Hazrat Ali (AS).

In these verses too, the discussion is about the conspiracies and insinuations of the Jews against the Muslims. Sometimes they would say to the Muslims that the [true] religion is the religion of the Jews, and at other times they would say the Qibla is indeed the Qibla of the Jews, which is why your Prophet faces our Qibla (Bayt al-Maqdis) to pray. But when the command for the Qibla was changed and, according to verse 144 of this Surah, the Muslims were ordered to now face the Kaaba to pray, the Jews no longer had their previous argument. However, they began to sing a new tune, saying: If the first Qibla was correct, then what is this second command? And if the second command is correct, then your previous deeds are void. In these verses, the Quran answers their objections and illuminates the hearts of the believers. [It is also possible that the above verses are not related to the change of the Qibla but to the change and abrogation of some other laws of Islam, as mentioned by Fakhr al-Razi in his tafsir and Sayyid Qutb in his tafsir Fi Zilal al-Qur'an]. The Quran says: We do not abrogate any command or delay its abrogation, but We bring one better than it or like it to replace it (ما ننسخ من ایة او ننسھا نات بخیر منھا او مثلھا), and this is easy for Allah. Do you not know that Allah has power over all things (اَلَمْ تَعْلَمْ اَنَّ اللهَ علی کل شیء قدیر). This is emphasized in the following verse: Do you not know that to Allah belongs the dominion of the heavens and the earth (اَلَمْ تَعْلَمْ اَنَّ اللهَ لَہُ مُلْکُ السَّمَاوَاتِ وَالْاَرْضِ). He has the right to make any kind of change and alteration in His commands according to what is beneficial, and He is more aware and more discerning of the interests of His servants. And do you not know that you have no protector or helper besides Allah (وَمَا لَکُمْ مِنْ دُونِ اللهِ مِنْ وَلِیٍّ وَلاَنَصِیر). In reality, the first sentence of this verse points to Allah's sovereignty in commands and His power in discerning all the interests of the servants. In these circumstances, the believers should not pay heed to the words of those selfish people who raise doubts and hesitation regarding the issue of the abrogation of commands. The second sentence is a warning for those who choose supports for themselves other than Allah, because in the universe, there is no support besides Him.

See ayat 107 for tafseer.

From a linguistic perspective, the meaning of *naskh* is to end and to remove. In the logic of Sharia, *naskh* refers to changing one ruling and implementing another in its place. For example: 1. For sixteen months after the Hijrah, Muslims used to pray facing Bayt al-Maqdis. After that, the command to change the Qibla was issued, and they were obligated to now face the Kaaba at the time of prayer. 2. In Surah An-Nisa, Ayah 15, regarding the punishment for adulterous women, the command was given that upon the testimony of four witnesses, they should be confined to their homes until they die or God appoints another way for them. This verse was abrogated by a verse in Surah An-Nur, and according to that verse, their punishment was set at one hundred lashes. At this point, the objection is raised that if the first ruling contained wisdom, then why was it abrogated? And if it did not contain wisdom, why was it implemented in the first place? In other words, what if a ruling had been revealed from the very beginning such that the need for abrogation and change would not have arisen? The scholars of Islam have answered this question long ago in their books. We present a summary of it with some of our own clarification. We know that human needs change with respect to time and place. One day, a program may be a guarantor of one's well-being, but the next day, due to a change in circumstances, that same program may become a thorn in one's path. One day, a medicine is very beneficial for a sick person, and the doctor orders its use, whereas the next day, due to the patient having recovered somewhat, it is possible that this same medicine may be harmful for them. Therefore, the doctor orders to discontinue that medicine and use another one in its place. It is possible that some lessons may be reformative and beneficial for a student this year, but these same lessons may be useless for the next year or the few years after. The teacher should arrange a program and curriculum that is in accordance with the specific needs of each year. If we pay attention to the method of human development and different societies, it becomes clearer that sometimes a program is beneficial and reformative, and at other times, the same program is harmful and necessarily subject to change. Especially at the beginning of social, ideological, and creedal revolutions, the need for changing programs becomes more apparent at different times. Of course, it should not be forgotten that the principles of the fundamental pillars of divine commandments do not change at all; they remain the same everywhere. Tawhid (monotheism), the principles of social justice, and hundreds of rulings of this kind do not change. The change occurs in the details and secondary rulings. This point should also not be forgotten: it is possible for the development of religions to reach a stage where the final religion is revealed as the Seal of Religions, in such a way that there is no longer any room for the changing of rulings within it. (You will, Insha'Allah, see the full details of this topic under Surah Al-Ahzab, Ayah 40). Although it is well-known that the Jews completely deny abrogation, and on this basis, they objected to the Muslims' change of Qibla, they are compelled to accept abrogation in light of their religion's primary books. This is because, according to the Torah, when Noah came down from the ark, God made all animals lawful for them, but this same ruling was abrogated in the law of Moses, and some animals became forbidden. In the Torah, the Book of Genesis, chapter 9, verse 3, it says: Every moving thing that lives shall be food for you. And as I gave you the green plants, I give you everything.

In the lexicon, "Ayah" means a sign and a mark. In the Quran, this word has been used with various meanings. For example: 1. The sentences and phrases of the Quran, which are separated from one another with special marks, are known by the name Ayah. As is in the Quran itself: تِلْکَ آیَاتُ اللهِ نَتْلُوہَا عَلَیْکَ بِالْحَقِّ۔ These are the Ayat of Allah which We recite to you in truth. (Baqarah 252) 2. Miracles have been mentioned under the title of Ayah. For instance, regarding the famous miracle of Prophet Musa, the "Yad Bayda" (the white hand), it is said: وَاضْمُمْ یَدَکَ إِلَی جَنَاحِکَ تَخْرُجْ بَیْضَاءَ مِنْ غَیْرِ سُوءٍ آیَةً اُخْرَی۔ ۔ Put your hand into your bosom, under your armpit, when it comes out it will be white and shining without blemish or defect, and this is another miracle. (Taha. 22) 3. The word Ayat has also come in the Quran for a proof of God's recognition or as a sign of the Day of Judgment. The divine command is: و جعلنا الیل و النہار ایتین۔ We have made the night and the day two proofs (for the recognition of God). (Bani Isra'il. 12) On the occasion of arguing for the Day of Judgment, He said: و من ایتہ انک تری الارض خاشعة فاذا انزلنا علیہا الماء اہتزت و ربت ان الذی احیاھا لمحی الموتی انہ علی کل شی قدیر۔ Among His signs is that you see the earth dry and barren, but when (rain) water falls upon it, it stirs and its vegetation begins to grow. The same Being who gave life to the earth will also give life to the dead. He is capable of all things. (Ha Mim Al-Sajdah. 39) 4. This word has also been used for things that impress the eyes. For example, in this Ayah, it is about high and lofty palaces: اتبنون بکل ریع ایة تعبثون۔ Do you build structures on every high place so that you may remain engaged in amusement and play in them? (Shu'ara. 128) It is clear that in these various meanings, there is a common factor, and that is "sign". However, in the Ayah under discussion, the Quran has said, "If We abrogate an Ayah, We bring one like it or better than it." Here, Ayah means a command. If one is abrogated, a better one will be revealed, or if the miracle of one prophet is abrogated, the subsequent prophet is given a clearer miracle. It is noteworthy that in some narrations, under the exegesis of the aforementioned Ayah, it is stated that the abrogation of an Ayah is a reference to the death of one Imam and the appointment of another in his place. Thus, this concept is an instance of the Ayah under consideration.

The word "ننسھا" (nunsihā) in the verse under discussion is in conjunction with "ننسخ" (nansakh). Its root is "انساء" (insā). Here, this word has come in the meaning of delaying, omitting, and erasing from the minds. Now the question will arise as to what the meaning of this word would be, keeping "ننسخ" (nansakh) in view. The answer is that the purpose here is that if We abrogate a verse or delay its abrogation in view of certain expediencies, then in every case, We bring one better than it or similar to it. Based on this, the word "ننسخ" (nansakh) is for abrogation for a short period, and "ننسہا" (nunsihā) is for abrogation for a long period.

If we keep the aforementioned point in view, the question immediately arises as to what is meant by "or the like of it." If a command is like a previous command, it seems pointless. What is the need to abrogate one thing and bring another just like it? The abrogating [ruling] must be better than the abrogated one for the abrogation to be acceptable. In response to this question, it should be said that "the like of it" means that such a command and law is presented whose effect is also like the effect of the previous law in its time. The explanation for this is that it is possible for a command to possess several effects and benefits today, but for these effects to be lost from it later. In that case, it should be abrogated, and a new command should come in its place which, if not better than it, at least possesses similar effects. This matter is dependent on time and circumstances; sometimes a law like the previous command is needed, and sometimes a better one. In this way, no objection of any kind remains.

In the classical works of Quranic exegesis, various accounts are recorded concerning the circumstances of revelation (shān-i nuzūl) of this verse, all of which are consonant in their essential import. 1. It is transmitted on the authority of Ibn ʿAbbās that Wahb ibn Zayd and Rāfiʿ ibn Ḥarmalah came to the Messenger of God and said: "Present to us a written letter from God addressed to us, that we may read it and thereby come to believe — or cause rivers to flow for us, that we may follow you." 2. Some exegetes relate that a group of Arabs made demands of the Prophet of Islam similar in nature to those which the Jews had made of the Prophet Mūsā, saying: "Show us God openly and manifestly, that we may behold Him with our own eyes and then believe." 3. Others have recorded that a group of Arabs requested the Prophet to designate for them a specific tree from the sacred precinct of Dhāt Anwāṭ that they might venerate and worship — just as the ignorant among the Children of Israel had said to the Prophet Mūsā: "Ijʿal lanā ilāhan kamā lahum ālihatun" — "Appoint for us a deity as they have deities." (Sūrat al-Aʿrāf, 7:138) The verse under discussion was revealed in response to these demands.Sonnet 4.6Extended

Although the addressees of this verse are not the Jews but rather the weak-in-faith Muslims or the polytheists, as we shall see, it is not unrelated to the history of the Jews either. It is likely a matter from after the change of the Qibla, when some Muslims and polytheists, under the influence of Jewish propaganda, made some inappropriate and unreasonable demands of the Prophet of Islam PBUH & His Pure Progeny, examples of which have been mentioned in the occasions of revelation. Allah the Exalted forbids them from such questions, saying: Do you wish to make the same unreasonable demands of your Messenger as were made of Musa before (ام تریدون ان تسئلوا رسولکم کما سئل موسی من قبل), so that through these pretexts you may turn away from faith? Since this is, in a way, an exchange of faith for disbelief, it is further stated: And whoever exchanges faith for disbelief has certainly strayed from the straight path (و من یتبدل الکفر بالایمان فقد ضل سواء السبیل). There should be no misunderstanding that Islam prohibits academic and logical questions or forbids asking for miracles to understand the truthfulness of the Prophet's call, because these are the very means of comprehension, understanding, and faith. But there were some people who, for the sake of making excuses and avoiding the call of the Prophet PBUH & His Pure Progeny, would ask baseless questions and mention self-desired miracles. Whereas the Prophet PBUH & His Pure Progeny had already presented sufficient proofs and miracles before them. Each one of them would come in a new way and demand a new supernatural thing. However, a miracle and a supernatural event are not a child's plaything. It is necessary only to the extent that one can be assured of the truthfulness of the prophets' words; otherwise, prophets do not run a business of miracles where they sit on one side and every visitor keeps demanding a miracle from them. Moreover, sometimes they would make completely unreasonable demands, for example, to see God with their eyes or to be given an idol. In reality, the Quran wants to warn people that if you continue to make such unreasonable demands, the same punishment will befall you as befell the people of Musa.

See ayat 110 for tafseer.

Many of the People of the Book were such that they were not content with merely not accepting the religion of Islam themselves, but they also insisted that the believers should turn back from their faith, and the reason for this was nothing but envy. The aforementioned verses of the Quran Majeed allude to this matter. It is stated: Many of the People of the Book wish they could turn you back to disbelief after you have believed, out of envy from their own selves, after the truth has become clear to them (وهو کثیر من اھل الکتاب لو یردونکم من بعد ایمانکم کفارا حسدا من عند انفسہم من بعد ما تبین لھم الحق). At this point, the Quran Majeed commands the Muslims that in the face of such deviant and destructive demands, you should pardon them and overlook [their faults] until God Himself sends His command, for God has power over all things (فاعفوا واصفحوا حتی یاتی اللہ بامرہ ان اللہ علی کل شی قدیر). In reality, the Muslims were given a tactical command to utilize the weapon of pardon and forgiveness in these specific circumstances, to remain engaged in the reformation of themselves and their society, and to wait for the command of God. According to many commentators, the command of God here refers to the command of jihad, which had not yet been revealed at that time. Perhaps the reason for this was that the people were not yet prepared for it in every aspect. This is why many people are of the opinion that this verse was abrogated by the verses of jihad, which will be referred to later. However, to consider this abrogation is perhaps not correct, because the meaning of *naskh* (abrogation) is that a command is apparently issued for a short period and becomes law. But in reality, it is temporary, whereas here in the verse, the command for pardon and forgiveness has come in a limited form. It is limited to that period until the divine command regarding jihad came. The subsequent verse, in which the believers are given two important reformative commands: one is prayer (*salah*), which creates a strong connection between man and God, and the second is zakat, which is a symbol of mutual connection for the members of society, and both these matters are necessary for victory over the enemy. It is stated: Establish prayer and give zakat, and through these two means, give strength to your soul and body (و اقیموا الصلوة و اتوا الزکوة). It is further stated: Do not think that the good deeds you do and the wealth you spend in the way of God are lost. No, it is not so; rather, whatever good you send forth for yourselves, you will find it with God (in the abode of the Hereafter) (و ما تقدّموا لانفسکم من خیر تجدوہ عند اللہ). God sees all your deeds (ان اللہ بما تعملون بصیر). He knows full well which deed you have performed for God and which for other than Him. A Few Important Points 1. "فاعفوا" and "اصفحوا": The root of "اصفحوا" is "صفح" (*safh*). Its meaning is the side of a mountain, the flat of a sword, and the cheek, and this word is generally used in the sense of turning away and overlooking. From the context of the word "فاعفوا", it is understood that this turning away is not out of anger and indifference but as a magnanimous forgiveness. These two expressions implicitly indicate that even at that time, the Muslims possessed enough power and strength not to pardon and forgive and to give the enemy the necessary punishment, but God Almighty first commanded them to pardon and forgive so that they could prepare in every respect, or so that if the enemies were reformable, they might be reformed. In other words, in the beginning, there should never be harshness and severity in confronting the enemy. Rather, it is an essential part of Islamic ethics to first employ pardon and forgiveness. If that is not effective, then severity should be brought into action. 2. The sentence "ان اللہ علی کل شیء قدیر": It is possible that this sentence at this point is an allusion to the fact that God can grant you victory over them through extraordinary means, but the nature of human life and the disposition of the world of creation require that every task be accomplished gradually and after its prerequisites are met. 3. The meaning of "حسد من عند انفسہم": (i.e., its cause is the envy that is from their own selves) It is possible that this is an allusion to the fact that sometimes the objective of envy is a personal motive, but it is given a religious color. The envy here does not even have this aspect; rather, it is based solely on personal motive. [Reference: Tafsir al-Manar, under the verse in discussion.]

See ayat 112 for tafseer.

In the above verses, the Quran points to another baseless and irrational claim of the Jews and Christians and gives them a crushing response. It says: They (the Jews and Christians) say that no one will ever enter Paradise except those who are Jews or Christians (و قالوا لن یدخل الجنة الا من کان ہودا او نصری). [Although the word "قالوا" is used, it is known that the condition of two groups is being described, each of which has a separate claim. The Jews say Paradise is reserved for us, and the Christians say it is reserved for us.] The Quran answers the claim of both groups in one place. First, it states: This is but their wishful thinking which will never be fulfilled (تلک امانیّھم). Then, addressing the Prophet, it states: (قل ھاتوا برھانکم ان کنتم صٰدقین) meaning, if you are truthful, then present some proof for your claim. After establishing the fact that they have no proof for their claim and that their claim of Paradise being exclusively for them is merely a fantasy that has possessed them, it states the real and true universal law for entering Paradise. It states: Yes, whoever submits his face to Allah and is a doer of good, his reward is with his Lord (بلی من اسلم وجہہ اللہ و ھو محسن فلہ اجر عند ربہ). Therefore, for such people, there will be no fear, nor shall they grieve (و لا خوف علیھم و لا ہم یحزنون). Therefore, attaining Paradise, divine reward, and eternal bliss is not exclusive to any group, but it is for all those in whom two conditions are found. 1. First, that they should be in absolute submission before the command [of God], faith and monotheism should cast a shadow over their hearts, and they should not believe in any kind of discrimination or questioning regarding divine commands. It should not be that they accept the commands that are to their benefit and cast aside those that are against them; rather, they should be in complete submission to the truth. 2. Second, that the signs of their faith should manifest in the form of action and the performance of good deeds. They should do good to all and be righteous in all their affairs. With this statement, the Quran in fact negates the racism of the Jews and the irrational prejudices of the Christians, and declares the confinement of bliss and good fortune to a specific group as void. It also implicitly establishes faith and righteous deeds as the criteria for salvation. A Few Important Points 1. امانیّھم: This is the plural of *umniyyah*, which means a desire that a person cannot attain. But here, the claimants from among the People of the Book had only one desire, i.e., the exclusivity of Paradise for them. Since this one desire was the source of many desires and, idiomatically, had many branches and leaves, it has been mentioned in the plural form. 2. اسلم وجہہ: It is noteworthy that in the above verse, submission (Islam) is attributed to the "face" (*wajh*) (to bow one's face before God). This is because the clearest proof of surrender to someone is for a person to turn towards them with their whole face. However, there is also the possibility that "wajh" means self or being, i.e., to bow in submission before the command of the Lord with one's entire being. 3. Disregarding Baseless Claims: In the above verses, this point is also implicitly being taught to the Muslims: that they should never follow baseless talk. If any person makes any claim, they should ask for proof from them and thus put a stop to blind following, so that logical thought may reign in their society. 4. و ھو محسن: After the matter of submission, the phrase "وھو محسن" has been stated. This is an indication that until faith is firmly established, goodness cannot find its vast meaning. This phrase also indicates that for such a person, goodness is not a fleeting act but has become their attribute and has penetrated the depths of their being. No Fear or Grief for the Travelers on the Path of Monotheism: The reason for this is clear, because they fear only God and are not afraid of anyone else. But the absurd polytheists remain fearful of everything. They are afraid of this person's and that person's talk, misfortune, useless customs and rituals, and many such things.

Some commentators have narrated from Ibn Abbas as follows: When a group of Christians from Najran came to the presence of the Messenger of God PBUH & His Pure Progeny, a group of Jewish scholars was also present there. A dispute began between the Christians and them right in front of the Prophet. Rafi' bin Hurmulah, who was a Jew, turned to the Christians and said: 'Your religion has no basis,' and he also denied the prophethood of Prophet Isa (Jesus) and the Injil (Gospel). A man from among the Christians of Najran said the exact same sentence in reply to him. He said: 'The religion of the Jews has no foundation,' and he denied the prophethood of Prophet Musa (Moses) and his book, the Tawrat (Torah). At that moment, the aforementioned verse was revealed, and it rebuked both groups for their wrong and incorrect speech. [Reference: Tafsir Majma' al-Bayan, Tafsir al-Qurtubi, and Tafsir al-Manar, under the aforementioned verse]

In the previous verses, we observed some baseless claims of a group from among the Jews and Christians. The verse under discussion indicates that a baseless claim results in contradiction, and every group desires a monopoly for itself. It is stated: The Jews say the Christians have no importance or status with God, and the Christians say the Jews have no standing and are upon falsehood (وَقَالَتْ الْیَہُودُ لَیْسَتْ النَّصَارَی عَلَی شَیْءٍ وَقَالَتْ النَّصَارَی لَیْسَتْ الْیَہُودُ عَلَی شَیْء). "Laysat... 'ala shay'" may be an indication that they hold no value or station in the divine court, or that their religion has no standing. It is further stated: They say such things even though they recite the heavenly Book (wa hum yatlun al-kitab), meaning, despite possessing the books of God from which they can understand the realities, it is astonishing that they speak only out of prejudice, enmity, and stubbornness. If attention is paid to the glad tidings given by Prophet Musa about the coming of Prophet Masih, the Jews could accept his prophethood without prejudice. Similarly, if the Christians consider the teachings of the Gospel and the words of Prophet Masih, they cannot but believe in the Torah and the prophethood of Prophet Musa, because Prophet Masih said that he came to complete the law of Prophet Musa. The Quran further says: The ignorant polytheists also used to say things like theirs (even though these are the People of the Book and those were idolaters) (kadhālika qāla alladhīna lā yaʿlamūna mithla qawlihim). In fact, in this verse, the Quran has mentioned the true source of prejudice, which is ignorance and folly, because ignorant people always remain confined within the groups of their lives. They do not accept anything besides it and, from childhood, they firmly attach their hearts to the religion they are familiar with, even if it is absurd and baseless, and they deny everything else. At the end of the verse, it is said: Allah will judge between them on the Day of Resurrection concerning that over which they used to differ (fallāhu yaḥkumu baynahum yawm al-qiyāmati fīmā kānū fīhi yakhtalifūn). The Hereafter is the place where realities will become more illuminated and clear. The proofs and evidence for everything will be manifest, and no one there will be able to deny the truth. At that time, all differences will end. It is as if one of the characteristics of the Day of Resurrection is that differences will not remain. The aforementioned verse also implicitly contains a consolation from God for the Muslims: that if the followers of these religions have stood up against you and deny your religion, do not worry about it at all, for they do not even accept each other. Each of them wields the staff of negation against the other. Fundamentally, the source of prejudice is ignorance and folly, and prejudice is the fount of the desire for monopoly. 114. وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَاجِدَ اللّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ وَسَعَى فِي خَرَابِهَا أُوْلَـئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَا إِلاَّ خَآئِفِينَ لهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الآخِرَةِ عَذَابٌ عَظِيمٌ Translation 114. And who is more unjust than one who prevents the name of Allah from being mentioned in His mosques and strives for their ruin? It is not for them to enter them except in fear (rather, the Muslims should stop them from these sacred places and not let them come there). For them in this world is disgrace, and for them in the Hereafter is a great punishment. Circumstances of Revelation In the book "Asbab al-Nuzul," it is narrated from Ibn Abbas: This verse was revealed concerning Matlus the Roman and his Christian companions. They fought with the Children of Israel, burned the Torah, imprisoned their children, desolated Bayt al-Maqdis, and threw dead things into it. The late Tabarsi, in Majma' al-Bayan, narrates from Ibn Abbas: The effort to ruin and destroy Bayt al-Maqdis continued until it was conquered by the hands of the Muslims. A narration is also transmitted from Imam Sadiq (peace be upon him) in which it is stated: This verse was revealed about the Quraysh when they were preventing the Prophet of Islam (PBUH & His Pure Progeny) from entering the city of Makkah and Masjid al-Haram. Some have mentioned a third circumstance of revelation for this verse: that it refers to the places and houses in Makkah that the Muslims had for prayer, and which the polytheists desolated at the time of the Prophet's (PBUH & His Pure Progeny) migration. [Reference: Majma' al-Bayan and al-Mizan, under the verse in question]. There is no obstacle to the verse's revelation being in the context of all these incidents and events. Therefore, each of these circumstances of revelation points to one aspect of the issue.

In the work *Asbāb al-Nuzūl*, the following is transmitted on the authority of Ibn ʿAbbās: This verse was revealed in connection with Maẓlūs al-Rūmī and his Christian companions. They waged war against the Children of Israel, set fire to the Torah, took their children captive, laid waste to Bayt al-Maqdis (Jerusalem), and cast unclean and impure things within it. The late Ṭabarsī records in *Majmaʿ al-Bayān*, on the authority of Ibn ʿAbbās: The efforts to devastate and destroy Bayt al-Maqdis continued without interruption until it was ultimately conquered at the hands of the Muslims. A tradition is also transmitted from Imam al-Ṣādiq (peace be upon him) in which it is stated: This verse was revealed concerning the Quraysh at the time when they were preventing the Prophet of Islam from entering the city of Mecca and the Masjid al-Ḥarām. Some exegetes have cited a third circumstance of revelation, holding that the verse refers to those places and premises in Mecca that had been in the possession of the Muslims for the purpose of prayer and which the polytheists laid waste at the time of the Prophet's migration (*hijrah*). (Cf. *Majmaʿ al-Bayān* and *al-Mīzān*, under the commentary of the verse in question.) There is no impediment to the understanding that the verse was revealed in the context of all these events and incidents collectively. Accordingly, each of the aforementioned circumstances of revelation illuminates a distinct dimension of the matter.

A study of the aforementioned occasion of revelation shows that the address of this verse is directed towards three groups: the Jews, the Christians, and the polytheists, although in the preceding verses, the discussions have mostly been about the Jews, with occasional references to the Christians as well. Regarding the matter of the change of the Qibla, the Jews would try, by creating doubts, to make the Muslims pray towards Bayt al-Maqdis so that they would retain superiority in this regard, and thus the splendor of Masjid al-Haram and the Kaaba could also be diminished. (Reference: Tafsir Fakhr al-Razi, under the aforementioned verse). The polytheists of Makkah, by preventing the Prophet and the Muslims from visiting the House of Kaaba, were also practically taking steps towards the ruin of this divine edifice. The Christians also, by taking possession of Bayt al-Maqdis, would perform those undesirable acts in it which have been mentioned in the narration of Ibn Abbas, so that they could ruin it. Addressing these three groups and all such individuals who tread this path, the Quran says: Who can be more unjust than the one who prevents the name of Allah from being mentioned in His mosques and strives for their ruin (و من اظلم ممن منع مساجد اللہ ان یذکر فیھا اسمہ و سعی فی خرابھا). Thus, the Quran declares such an obstruction a great injustice and those who do this, the most unjust of people. And indeed, what greater injustice can there be than to try to ruin the threshold of monotheism, to prevent people from the remembrance of the Exalted Truth, and to create corruption in society. The verse further says: It is not for them to enter them except in fear (اولئک ما کان لھم ان یدخلوھا الا خائفین). Meaning, the Muslims and monotheists of the world should stand so firmly that the hands of these oppressors are kept away from these sacred places, and none of them should be able to enter these sacred places openly and without fear. In the exegesis of the above sentence, there is also the possibility that these oppressors will not be able to keep the centers of worship in their possession. Rather, in the end, they will not even be able to set foot in them without fear, as happened with the polytheists of Makkah regarding Masjid al-Haram. In the end, a shocking punishment in this world and the Hereafter is mentioned for such great oppressors. It is stated: For them is disgrace in this world and for them in the Hereafter is a great punishment (لھم فی الدنیا خزی و لھم فی الاخرة عذاب عظیم). This is the end for those people who wish to create a separation between God and the servants of God.

There is no doubt that the meaning of the aforementioned verse is vast and quite extensive, and it is not specific to any time or place. This is similar to other verses that, although revealed in specific circumstances, their ruling is established for all times. On this basis, every person and every group that in any way attempts to cause the destruction and desolation of the divine mosques, or prevents the remembrance of God and worship within them, will be deserving of the same disgrace and great punishment to which the verse has alluded. It is also necessary to pay attention to the point that preventing entry into mosques, stopping the remembrance of the Lord within them, and attempting to cause their desolation and ruin does not only mean destroying a mosque with a shovel or some such tool. Rather, every act that results in the desolation of a mosque and a decrease in its vibrancy is included in this. It will be detailed in the tafsir of the verse "Innama ya'muru masajid Allah..." (Tawbah-18) that, according to the clarification in some narrations, the meaning of 'construction' and 'populating' is not merely to build the structures of mosques. Rather, going to mosques and paying attention to the religious gatherings and assemblies held there, which are a cause for the remembrance of God, is also included in the meaning of 'construction'; in fact, this is its most important part. On this basis, anything that causes people to become heedless of the remembrance of God and distances them from the mosques is a very great injustice. It is a matter of astonishment that in this era, a group of ignorant, rigid, and bigoted individuals, devoid of reason and logic, has emerged. They wish, under the pretext of reviving monotheism, to destroy those mosques and structures that are situated over the graves of the Imams of the Ahl al-Bayt, the great personages of Islam, and the righteous servants of religion, which have always been centers for the remembrance of God. What is even more astonishing is that these illogical tyrants, in the name of reviving monotheism and rejecting polytheism, commit many major sins while carrying out these actions. Whereas, even if we suppose that some wrong act is being performed at a sacred center, that act should be stopped; it is not that these centers of monotheism should be destroyed.

The second point worthy of attention in this verse is that God Almighty declares these individuals to be the most unjust. And this is indeed the case, because the result of the destruction and ruin of mosques and the effort to prevent people from the centers of monotheism is nothing but godlessness. We know that the harm of this act is greater than any other act. And its evil and wrong outcome is very painful. In other places in the Quran, the word (azlam) (i.e., more unjust) has also been used. The result of all these matters is shirk (polytheism) and the negation of tawhid (monotheism).

Various narrations have been transmitted regarding the reason for the revelation of this verse. Ibn Abbas says: This verse is related to the change of the qiblah. When the qiblah of the Muslims was appointed as the Kaaba instead of Bayt al-Maqdis (Jerusalem), the Jews took offense and objected to the Muslims, asking if the qiblah could also be changed. In this verse, they were given the answer that God is the owner of the east and the west of the world. In another narration, it is said that this verse was revealed regarding the supererogatory (mustahabb) prayer. Meaning, when a person is mounted on a ride, whatever the direction of the ride may be (even if its back is towards the qiblah), the supererogatory prayer can be offered. Some others have narrated from Jabir: The Noble Prophet sent some Muslims on a military expedition. At night, when darkness fell, they could not recognize the direction of the qiblah, and everyone prayed in different directions. At sunrise, they realized that everyone had prayed without facing the direction of the qiblah. They asked the Prophet of Islam, and this verse was revealed, and they were told that in such a situation, their prayer is valid (of course, there are some conditions for this ruling which are mentioned in the books of fiqh). There is no impediment to all the reasons for revelation mentioned above being correct for this verse, and this verse may point to the change of the qiblah, the performance of nafilah (supererogatory) prayer on a ride, and the performance of the obligatory prayer when the qiblah cannot be identified. Furthermore, no verse is specific to its reason for revelation; rather, its concept should be taken as a general ruling, and at times, different types of rulings can be derived from it.

The previous verse discussed those oppressors who prevent [people] from the mosques of Allah and strive to desolate them. The verse under consideration is a supplement to that discussion. It is stated: The east and the west belong to Allah, and wherever you turn, there is the Face of Allah (وَلِلَّہِ الْمَشْرِقُ وَالْمَغْرِبُ فَاْینَمَا تُوَلُّوا فَثَمَّ وَجْہُ اللهِ). It is not that if you are prevented from going to mosques and centers of monotheism, the path of servitude to Allah is closed. The east and west of this world belong to His Pure Being, and wherever you turn, He is present. Similarly, the change of the Qibla, which was carried out due to certain specific reasons, has no effect in this regard. Is there any place that is devoid of Allah? Fundamentally, Allah is All-Encompassing, All-Knowing (اِنَّ اللهَ وَاسِعٌ عَلِیمٌ). It is important to pay attention to the point that in this verse, "east and west" does not mean two specific directions, but rather it is a metaphor for all directions. For example, as we say that the enemies, out of animosity, and the friends, out of fear, concealed the virtues of Hazrat Ali (peace be upon him), but despite this, the east and the west are filled with his virtues (meaning, they are spread in all directions and throughout the world). And perhaps the east and west are mentioned specifically in this regard because humans first recognize these very directions, and the remaining directions are recognized through them. It is stated in the Holy Quran: وَاْورَثْنَا الْقَوْمَ الَّذِینَ کَانُوا یُسْتَضْعَفُونَ مَشَارِقَ الْاَرْضِ وَمَغَارِبَہَا۔ We made the people who were deemed weak the inheritors of the easts and the wests of the land. (Al-A'raf: 137)

The very first question that arises here is this: if wherever one turns, there is God, then what is the need for appointing a Qibla? In this regard, it will be discussed later that the meaning of turning towards the Qibla is by no means that the pure essence of God should be considered confined to a specific direction. Rather, since man is a material being and is compelled to pray in only one direction, the command was given that everyone (besides in exceptional situations) should pray in the same direction so that unity and harmony can be created in the ranks of the people and disarray and dispersion can be prevented. Incidentally, the direction that has been appointed for the Qibla (i.e., the Kaaba) is a sacred point and is among the most ancient centers of monotheism, and turning towards it awakens the thoughts of monotheism.

2. This does not mean the face of God; rather, the word 'wajh' is used here in the meaning of 'self' [dhat]. 3. In various traditions, this verse has been used to argue for the validity of the prayer of those who prayed facing away from the qibla due to a mistake or the inability to investigate. Furthermore, it has also been used to argue for the permissibility of praying while on a mount. (For further explanation and detail, refer to Wasail al-Shia, Kitab al-Salat, Abwab al-Qibla).

See ayat 117 for tafseer.

The Jews, Christians, and polytheists all hold this absurd belief that God has a son. In Surah At-Tawbah, verse 30, it is stated: قَالَتْ الْیَہُودُ عُزَیْرٌ ابْنُ اللهِ وَقَالَتْ النَّصَارَی الْمَسِیحُ ابْنُ اللهِ ذَلِکَ قَوْلُہُمْ بِاَفْوَاہِہِمْ یُضَاہِئُونَ قَوْلَ الَّذِینَ کَفَرُوا مِنْ قَبْلُ قَاتَلَہُمْ اللهُ اَنَّی یُؤْفَکُون۔ The Jews say Uzair is the son of God and the Christians say the Messiah is the son of God; this is a saying that they utter with their mouths, resembling the talk of the disbelievers of the past. May God destroy them; how they lie. In Surah Yunus, verse 68, it is also said about the polytheists: قالوا اتخذ اللہ ولدا سبحنہ ھو الغنی۔ They say God has a son; He is Pure and Transcendent. Similarly, this improper attribution is also mentioned in many other verses of the Quran. The first verse under consideration speaks against this absurdity: They say God has a son; He is Pure and Transcendent above these improper attributions (wa qālū-ttakhadha-llāhu waladan subḥānahu). What need does God have to choose a son for Himself? Is He needy, limited, in need of help, or does He require progeny for survival, when whatever is in the heavens and the earth belongs to Him (bal lahu mā fi-s-samāwāti wa-l-arḍ) and all are subservient before Him (kullu-l-lahu qānitūn). Not only is He the owner of all beings in the universe, but He is also the originator and creator of all humans and the earth (badīʿu-s-samāwāti wa-l-arḍ). He created all of them without any prior plan and without the need for any pre-existing matter. What need does He have for a son when, whenever He decrees a matter to exist, He only says to it, "Be," and it immediately comes into being (wa idhā qaḍā amran fa-innamā yaqūlu lahū kun fa-yakūn).

The idea of God having a son is, indeed, a product of the weak thoughts of those who measure God by their own limited existence in all matters. Based on various reasons, man is in need of a son. On the one hand, his life is limited, and a son is necessary for the continuation of his lineage. On the other hand, his power is limited. Especially in the state of old age and weakness, he needs a helper and supporter, a need which can be fulfilled through a son. Thirdly, in view of the desire for love and affection within the human psyche, it is necessary that someone be his companion and helper. This purpose is also fulfilled through offspring. It is clear that none of these matters hold any meaning in God's case, because He is the Creator of the world of existence, has power over all things, and is eternal and everlasting. Furthermore, having a body is a requisite for having children, and God is transcendent above that as well. (Surah Al-Anbiya, Ayah 26, this has been discussed further in Tafsir-e Namuna).

This expression has appeared in many verses of the Quran. Among them are included Surah Al-Imran 47 and 59, Surah Al-An'am verse 73, Surah An-Nahl verse 40, Surah Maryam verse 35, and Surah Ya-Sin verse 82, etc. This sentence discusses God's creative will and His sovereignty in the matter of creation. Its explanation is that "Kun Fayakun" (Be, and it is) does not mean that God issues a literal command in the form of "Be." Rather, the meaning is that when He intends to grant existence to something—whether it is large or small, complex or simple, equal to an atom or equal to all the heavens and the earth—that will, without the need for any cause, actualizes itself. There is not even a moment's gap between this will and the creation of the existent. In principle, no time can be between them. For this reason, the letter 'fa' (in 'fayakūn'), which generally indicates a temporal delay—albeit a delay that constitutes a connection—here is only a delay in terms of rank (as has been established in philosophy that the effect is subsequent to its cause in terms of rank, but not in terms of time). This should not be misunderstood to mean that the divine will is instantaneous in its effect [i.e., that from the divine will, a thing comes into existence instantly. -Translator]. Rather, the meaning is that however He wills, the existent comes into being in that very manner. For example, if He wills that a child in the mother's womb should complete its stages of development in nine months and nine days, it will happen exactly so, without a moment's addition or subtraction. And if He wills that this period of development be completed in less than a thousandth of a second, it will certainly happen so, because for creation, His will is the complete cause (ʿillah tāmmah), and between a complete cause and its effect, there can be no gap of any kind.

The root of the word "Badi'" is "bad‘," which means for something to come into existence without any precedent. This shows that God brought the heavens and the earth into existence without any matter and without any prior model. Now the question will be, can it be that something comes into existence from non-existence, when non-existence is the opposite of existence? Therefore, how can it be the cause and source of existence? Can it really be believed that non-being is the cause of being? This is an old objection of the materialists on the issue of *ibda‘* (creation ex nihilo). The answer to this is presented: In the first stage, this objection also applies to the materialists themselves. The explanation for this is that they believe this universe is pre-eternal and without a beginning, and nothing has ever been diminished from it. And what we see, that many changes have occurred in the universe by which the form of matter has changed, which is always changing, it is as if the form changes, not the matter. Now we ask them, the current form of matter certainly did not exist before. How did this form come into existence? Did it come into existence from non-existence? If so, then how can non-existence be the source for the existence of the form? For example, a painter creates a beautiful scene on paper with a pen and ink. The materialists say that its substance and ink already existed. But we say, how did this scene (form), which did not exist before, come into being? Whatever answer they give regarding the form being created from non-existence, we will give the same answer in the matter of matter itself. In the second stage, the point worthy of attention is that a misunderstanding has occurred because of the word "from." They think that "the universe came into being from non-existence" means the same as when we say "the table is made from wood," in which the prior existence of wood is necessary for the table to be made. Whereas, the meaning of "the universe came into being from non-existence" is not like this, but rather its meaning is that the universe did not exist before, and later came into existence. In the language of philosophy, it should be said that every contingent being (that which does not possess existence by its own essence) requires two aspects for its formation: "quiddity" and "existence." "Quiddity" is a conceptual meaning whose relation to existence and non-existence is equal. In other words, the common denominator that is obtained from observing a thing's existence and non-existence is called its quiddity. For example, this tree did not exist before; now it exists. The thing that is constant through existence and non-existence is the quiddity. Therefore, when we say that God brought the universe into existence from non-existence, it means that the universe, after a state of non-existence, entered a state of existence. In other words, the quiddity was brought from a state of non-existence to a state of existence. (For further clarification, refer to the book *Afrīdgar-e Jahān*).

See ayat 119 for tafseer.

At the beginning of the above-mentioned verses, in connection with the excuses of the Jews, the excuses of another group have been mentioned. Apparently, this is about the Arab polytheists. It is stated: The ignorant people say, "Why does Allah not speak to us or a sign come to us?" (و قال الذین لا یعلمون لولا یکلمنا اللہ او تاتینا ایة ). In fact, these people, whom the Quran refers to with the title "al-ladheena la ya'lamoon," had two illogical desires: 1. Why does God not speak to us directly? 2. Why is a verse or a sign not sent down to us ourselves? In response to these words, which are based on arrogance, stubbornness, and self-conceit, the Quran says: Those before them said the same as they say. Their hearts are alike. We have certainly made the signs clear for a people who are certain [in faith] (کَذَلِکَ قَالَ الَّذِینَ مِنْ قَبْلِہِمْ مِثْلَ قَوْلِہِمْ تَشَابَہَتْ قُلُوبُہُمْ قَدْ بَیَّنَّا الْآیَاتِ لِقَوْمٍ یُوقِنُونَ). If their aim is truly to understand the truth and reality, then these very verses that We have sent down upon the Noble Prophet (PBUH) are a clear sign. For the truthfulness of your speech, what is the need for verses to be sent down directly and independently to each and every person, and what is the meaning of "God should speak to me without an intermediary"? A similar discussion is also in Surah Al-Muddaththir, verse 52: بل یرید کل امری منھم ان یوتی صحفا منشرة۔ Rather, every person among them desires that he be given scriptures spread open. What an inappropriate desire! Besides the fact that there was no need for it, and that it was possible to prove the truthfulness of the Noble Prophet (PBUH) to all people through the verses sent down to you, these self-conceited polytheists were unaware of a fundamental point: that verses and miracles cannot be sent down to every person. For this, a special kind of merit, readiness, and purity of the soul is necessary. This is just like if all the electrical wires laid out in a city (whether strong or very weak) were to desire that the same very powerful electricity, which was first transmitted into the strong wires, be transmitted to them. Certainly, this expectation would be extremely wrong and improper. The engineer who has prepared these wires for performing different tasks has determined their capacity. Some of them are connected directly to the place where electricity is generated, and some indirectly. The address of the next verse is towards the Prophet (PBUH), which explains what your responsibility is regarding the unnecessary demands for miracles and other excuses. It is stated: Indeed, We have sent you with the truth as a bearer of good tidings and a warner (إِنَّا اَرْسَلْنَاکَ بِالْحَقِّ بَشِیرًا وَنَذِیرًا). Your responsibility is to state Our commands before all people, to present miracles before them, and to clarify the truths with reason and logic. Through this invitation, encourage and inspire the righteous and warn the evildoers; this alone is your duty. After this message has been delivered, if a group among them still does not believe, then you are not responsible for the misguidance of the companions of Hellfire (و لا تسئل عن اصحاب الجحیم).

In the above-mentioned verses, the Quran states that making excuses and devising pretexts is not a new matter, but rather the previous deviant nations also used to do the same, as if their hearts are also like their hearts. This expression also alludes to the point that the passage of time and the teachings of the prophets should have had the effect that future generations would have a greater share of awareness and knowledge, and would cast aside the excuses and baseless talk that are a sign of extreme ignorance and foolishness. But it is a matter of regret that these people have gained nothing from this developmental program and are beating the same drum. It is as if they have a connection with them spanning thousands of years, and the passage of time has not brought about the slightest change in their thoughts and ideologies.

Two important principles of training: giving good news and warning. In other words, encouragement and threat are the foundation of all training and social programs. The desire for reward for performing good deeds and the fear of punishment for performing bad deeds are necessary so that greater enthusiasm and passion for walking the path of good are created, and one's steps are restrained from moving towards the wrong path. Merely creating desire is not sufficient for the development of an individual or a society, because if a person only hopes for glad tidings and becomes content with them, it is possible that they may extend their hand towards crimes, as they feel secure and face no danger. For example, we see that today Christians hold the belief of atonement, meaning their belief is that Jesus became the atonement for their sins. Their leaders sometimes sell them certificates for paradise and sometimes forgive their sins on behalf of God. It is a given that such people easily commit sins. In the Bible Dictionary, it is stated: God also refers to the atonement of Christ's precious blood, when the sins of all of us were placed upon him, and for our sins, he presented himself for the cross. This logic becomes a cause for audacity and boldness in sin for the followers of this distorted religion. In summary, those who think that encouragement alone is sufficient for a person (whether young or old) and that mention of admonition, threat, punishment, and torment should be completely set aside, are greatly mistaken. Similarly, those who base training solely on fear and threat and are heedless of the aspects of encouragement are also misguided and unaware. Both these groups have erred and made a mistake in understanding human beings. They are not mindful that a human is a collection of fear and hope, self-love, love for life, and hatred of annihilation and destruction. He is driven by attracting benefit and repelling harm. How is it possible that the training of a human, who possesses both these aspects, be based on only one aspect? A balance between these two is necessary. If encouragement and hope exceed their limits, it leads to audacity and negligence. And if fear and apprehension exceed their limits, its result is despair and hopelessness. This is why in the verses of the Quran, *nazeer* (warner) and *basheer* (bringer of good news) or *inzaar* (warning) and *bishaarah* (good news) are mentioned together. In fact, it has also been observed that sometimes good news is placed before a warning, and sometimes a warning is placed before good news. In the verse under discussion, it is "a bearer of good tidings and a warner," and in Surah Al-A'raf, verse 188, it is: إِنْ اَنَا إِلاَّ نَذِیرٌ وَبَشِیرٌ لِقَوْمٍ یُؤْمِنُونَ ۔ I am only a warner and a bearer of good tidings for a people who believe. However, in most verses of the Quran, *basheer*, *bishaarah*, or *mubashshir* is mentioned first, and in fewer verses, *nazeer* is mentioned first. It is possible that this is because, overall, God's mercy precedes His wrath: Ya man sabaqat rahmatuhu ghadabah. O He whose mercy precedes His wrath.

Regarding the occasion of revelation of the first verse, it is narrated from Ibn Abbas as follows: The Jews of Medina and the Christians of Najran thought that the Prophet of Islam PBUH & His Pure Progeny would always be in agreement with them regarding the Qibla. When God designated the Kaaba as the Qibla for Muslims instead of Bayt al-Maqdis, they became disappointed with the Noble Prophet PBUH & His Pure Progeny (during this time, perhaps some among the Muslims also objected that no action should be taken that would cause displeasure to the Jews and Christians). (Reference: Tafsir Abu'l-Futuh al-Razi and Tafsir Fakhr al-Razi (with some differences)). Upon this, the aforementioned verse was revealed, in which the Muslims were told that whether it be the matter of conformity of the Qibla or any other issue, this group of Jews and Christians will never be pleased with you until you fully accept their religion. Some other people have narrated that the Noble Prophet PBUH & His Pure Progeny wanted to please these two groups so that perhaps they might accept Islam. Upon this, the aforementioned verse was revealed, which stated that you should put this thought out of your mind because they will not be pleased with you at any cost until you start following their religion. (Reference: Tafsir Abu'l-Futuh and Majma' al-Bayan, under the verse in question). There are various narrations regarding the occasion of revelation of the second verse. The view of the exegetes is that this verse is about those individuals who came from Abyssinia with Ja'far ibn Abi Talib, and those people had gone there and met Ja'far. Their number was forty. Thirty-two individuals were from Abyssinia and eight were monks from Syria, among whom was the famous monk Bahira. Some say that this verse was revealed for a few individuals from among the Jews. For example, Abdullah ibn Salam, Sa'id ibn 'Amr, and Thamam ibn Yahuda, etc., who had accepted Islam. (Reference: Majma' al-Bayan, under the verse in question).

The previous verse mentioned the prophethood of the Prophet of Islam (PBUH & His Pure Progeny), which includes glad tidings and warnings, and it was stated that you will not be questioned about the stubborn, misguided people. In the above-mentioned verses, this discussion continues. The Prophet of Islam (PBUH & His Pure Progeny) is told not to insist too much on obtaining the pleasure of the Jews and Christians, because they will never be pleased with you unless their desires are completely accepted and their religion is followed ( لن ترضی عنک الیہود و لا النصری حتی تتبع ملتھم). Your responsibility is to say to them that guidance is only the guidance of Allah (قل ان ہدی اللہ ہو الھدی). That guidance which is not mixed with superstitions and the thoughts of base and ignorant individuals; certainly, such pure guidance should be followed. It is further stated: If you were to follow their prejudices, vain desires, and narrow-mindedness after the realities have become clear to you under the shadow of divine revelation, then you will have no protector or helper from Allah (و لئن اتبعت اھوائھم بعد الذی جاءک من العلم من العلم مالک من اللہ من ولی و لا نصیر). On the other hand, when some people from among the Jews and Christians, who were seekers of truth, responded to the call of the Prophet of Islam (PBUH & His Pure Progeny) and accepted this code and religion, the Quran, after condemning the former group, remembers them in terms of goodness and virtue and says: Those to whom We have given the heavenly Book and they recite it with due recitation (meaning, they act upon it after thought and reflection), they will believe in the Prophet of Islam (PBUH & His Pure Progeny) (الذین اتینہم الکتاب یتلونہ حق تلاوتہ اولئک یومنون بہ). And whoever disbelieves in it, they have wronged themselves; they are the losers (و من یکفر بہ فاولئک ھم الخاسرون). These are the people who have truly fulfilled the right of the recitation of their heavenly Book, and that is the cause of their guidance, because the glad tidings of the appearance of the promised Prophet that they had read in those Books, they saw them apply to the Prophet of Islam (PBUH & His Pure Progeny), and they bowed their heads in submission, and Allah also appreciated them.

From this sentence, the question may arise in some people's minds as to whether, despite being established in the station of infallibility, it is possible for the Prophet of Islam (PBUH & His Pure Progeny) to follow the desires of the deviant Jews. The answer to this is that such expressions appear repeatedly in the Quranic verses, and they in no way negate the station of infallibility of the Prophets. This is because, on the one hand, a conditional clause is not evidence that the condition will occur. On the other hand, the infallibility of the Prophets does not forcibly prevent them from sin; rather, the Prophet and Imam have the ability to sin and possess will and choice, yet despite this, they are never tainted by sin. It is also the case that although the address is to the Prophet (PBUH & His Pure Progeny), the intended meaning may be for all people.

A person should invite even their enemies to the truth with attractive morals, but this is regarding those people who have some flexibility and the capacity to accept the truth. There are also people who are never prepared to accept the word of truth; one should not be concerned with seeking the approval of such people. This is the point where it should be said that if they do not believe, then they will go to Hell, and futile time should not be wasted on them.

From the above verse, the reality is implicitly apparent that the law which can be the cause of human felicity is only the divine law and guidance (ان ہدی اللہ ہو الہدی), because however much human knowledge may advance, it will still possess ignorance, doubt, and immaturity in many aspects. Guidance based on such deficient knowledge cannot be perfect. Absolute guidance is possible only from the One who possesses absolute knowledge and is beyond ignorance and immaturity, and that is only God.

This is a very meaningful interpretation that has come in the above-mentioned verses. It defines a clear path for us regarding the Holy Quran and other divine books. In the context of the meaning of these divine verses, there are different groups. One group completely insists that its meaning is to pronounce the words and letters with their correct points of articulation. This group gives no importance to the subject matter and meanings, let alone paying attention to acting upon it. According to the Quran, the example of such people is like that of an animal upon which books are loaded. کمثل الحمار یحمل اسفارا (Jumu'ah: 5) The second group is one that has risen somewhat above the level of words. It also ponders the meanings, reflects on the subtleties and points of the Quran, and acquires knowledge of its sciences, but is zero in the matter of action. A third group consists of the true believers. This group accepts the Quran as a book of action and a complete program for life. They consider reading its words, reflecting on its meanings, and understanding its concepts as a prelude and introduction to action. This is why when such people read the Quran, a new spirit is born in their bodies. New resolve, new intention, new readiness, and new actions are born in them, and this is the true recitation. An excellent hadith is narrated from Imam Sadiq (peace be upon him) regarding the interpretation of this verse. He said: یتلون ایاتہ و یتفقھون بہ و یعملون باحکامہ و یرجون وعدہ و یخافون وعیدہ و یعتبرون بقصصہ و یاتمرون باوامرہ و ینتھون بنواھیہ ما ہو واللہ حفظ ایاتہ و درس حروفہ و تلاوت سورہ و درس اعشارہ و اخماسہ حفظوا حروفہ و اضاعو حدودہ و انما ھوت برایاتہ و العمل بارکانہ قال اللہ تعالی کتاب انزلناہ الیک مبارک لیدبروا ایاتہ۔ The meaning is that they read its verses with contemplation, understand its realities, act upon its commandments, hope for its promises, remain fearful of its warnings, take lessons from its stories, obey its commands, and abstain from its prohibitions. By God, the purpose is not to memorize its verses, study its letters, recite its chapters, and learn its tenths and fifths. They have memorized the letters of the Quran but have violated its limits. The only purpose is to reflect and ponder upon the verses of the Quran and to act upon its commandments, as the Quran states: This is a blessed book which We have sent down to you, so that people may ponder over its verses.

See ayat 124 for tafseer.

See ayat 124 for tafseer.

The Quran's address is once again directed toward the Children of Israel. It recalls the bounties that were bestowed upon them — and in particular, the distinction and favour that God had granted them over the peoples of their time. It is declared: O Children of Israel, remember the bounties I bestowed upon you, and remember that I granted you distinction and favour over all the peoples of the world — that is, over all those who existed in that era (yā banī Isrāʾīla udhkurū niʿmatiya allatī anʿamtu ʿalaykum wa annī faḍḍaltukum ʿalā al-ʿālamīn). However, no bounty is ever conferred without accountability and responsibility; rather, with every bestowal of favour, God places upon the shoulders of the recipient the burden of a corresponding duty and covenant. Accordingly, in the subsequent verse a solemn warning is issued: Fear the Day when no soul shall avail another in any respect (wa ittaqū yawman lā tajzī nafsun ʿan nafsin shayʾan); when no ransom or compensation shall be accepted (wa lā yuqbalu minhā ʿadl); when no intercession shall be of any benefit — save by the leave of God (wa lā tanfaʿuhā shafāʿah); and when, if one supposes that any being other than God might render assistance, such a supposition shall prove utterly mistaken — for no person shall receive any aid whatsoever (wa lā hum yunṣarūn). All those paths that one might consider avenues of salvation — and upon which one perhaps relies in this world — shall be entirely closed. One path, and one path alone, remains open: the path of faith and righteous conduct, repentance from sin, and personal moral reformation. Since these very matters have been addressed — with some variation in expression — in verses 47 and 48 of this Surah, where we have already undertaken a detailed discussion, we shall content ourselves here with this brief treatment.Sonnet 4.6Extended

From this verse onwards (until the beginning of the topic of the change of the Qibla from Bayt al-Maqdis to the Kaaba), there are eighteen verses that mention God's great prophet and the standard-bearer of monotheism, Prophet Ibrahim, the construction of the Kaaba, and this center of monotheism and worship. In fact, these verses have three objectives: 1. These verses serve as a prelude to the topic of the change of the Qibla. Muslims should know that this Kaaba is a memorial of the idol-breaking prophet, Ibrahim. If the polytheists and idol-worshippers have turned it into an idol house today, this is a superficial defilement. It does not diminish the status and rank of the Kaaba. 2. The Jews and Christians used to claim that they were the heirs of Prophet Ibrahim and his religion. These verses (along with many other verses that have passed concerning the Jews) make it clear that those people are estranged from the Abrahamic way. 3. The Arab polytheists also claimed an unbreakable bond between themselves and Prophet Ibrahim. The intention was also to make them understand that there is no connection between their program and that of this idol-breaking prophet. In the verse under discussion, He first says: Remember the time when God tested Ibrahim in various ways, and he passed those tests completely (wa idh ibtala Ibrahima rabbuhu bikalimatin fa atammahunna). This verse discusses the most important turning point in Prophet Ibrahim's life, that is, his great trials and his success in them. Those trials which completely refined the greatness of Ibrahim's status and personality and illuminated the loftiness of his character. And when Ibrahim succeeded in these tests, the stage came for God to reward him, so He said: I have made you an Imam, a leader, and a guide for the people (qala inni ja'iluka lilnnasi imama). Ibrahim requested: Appoint Imams from my offspring and family as well, so that this chain of prophethood and imamate is not severed and does not remain with just one person (qala wa min dhurriyyati). In response to this, God said: My covenant, meaning the station of Imamate, will never reach the wrongdoers (qala la yanalu 'ahdi al-zalimin). Meaning, We have accepted your request, but from your progeny, only those who are pure and infallible are worthy of this station.

This verse contains several significant subjects that warrant careful and thorough investigation: From the study of the Quranic verses and the noble deeds of Ibrahim for which God bestowed His praise, it becomes evident that the kalimāt — that is, the injunctions which God communicated to Ibrahim — constituted in reality a weighty and arduous series of responsibilities that God assigned to him, and which this sincere Prophet discharged in the most exemplary manner. The trials of the Prophet Ibrahim encompassed the following: 1. taking his wife and son to the arid and desolate land of Mecca, which was entirely uninhabited. 2. leading his son to the place of sacrifice and demonstrating a resolute and unwavering readiness to offer him up in obedience to the divine command. 3. rising in opposition to the idol-worshippers of Babylon, smashing the idols, appearing before that historic tribunal, and consequently being cast into the fire — bearing witness throughout all these ordeals to steadfastness and unshakeable faith. 4. migrating from the land of idol-worshippers, forsaking the accumulated gains of his life, and travelling to other regions to proclaim the message of truth. Numerous other trials of a similar nature are also recorded. [In Tafsīr al-Manār, it is transmitted on the authority of Ibn ʿAbbās that he enumerated the trials of the Prophet Ibrahim as they appear across various verses of four Surahs of the Quran, arriving at a total of thirty. (Al-Manār, under the commentary of the verses in question.)] It is indeed the case that each one of these constituted an extraordinarily severe and demanding trial; yet Ibrahim, through the force of his faith, acquitted himself fully in every one of them, thereby demonstrating that he was truly deserving and worthy of the station of leadership (imāmah).

The verse under discussion shows that the station of *Imamah* (leadership) bestowed upon Prophet Ibrahim was higher than the station of prophethood (*Nabuwwah*) and messengership (*Risalah*). To explain this, different meanings of *Imamah* are stated. 1. *Imamah* means leadership and guidance of people in worldly affairs only (as the Ahl al-Sunnah say). 2. *Imamah* means leadership in the affairs of both religion and the world (some among the Ahl al-Sunnah also hold this view). 3. *Imamah* means the establishment of religious programs, which includes the broad concept of governance for the implementation of the limits of divine commands. In this way, the training and nurturing of souls from both outward and inward aspects is also included in the concept of *Imamah*. According to the third meaning, this station is higher than messengership and prophethood because prophethood and messengership are about giving news from God, conveying His command, giving glad tidings, and warning. However, the position of *Imamah*, along with these matters, also includes the implementation of commands and the outward and inward training of souls (of course, it is clear that many prophets also held the station of *Imamah*). In reality, the station of *Imamah* is the name for giving practical form to religious plans. That is, *Isal ila al-Matlub* (causing one to reach the goal), reaching the objective, in terms of implementing divine laws and in terms of creative guidance (*takwini hidayah*), meaning inward effect and spiritual influence. This is that ray of light which illuminates human hearts and guides them. In this respect, the Imam is just like the sun, which nurtures green pastures with its rays. It is in the Holy Quran: ھُوَ الَّذِی یُصَلِّی عَلَیْکُمْ وَمَلَائِکَتُہُ لِیُخْرِجَکُمْ مِنْ الظُّلُمَاتِ إِلَی النُّورِ وَکَانَ بِالْمُؤْمِنِینَ رَحِیمًا۔ He it is Who sends blessings on you, and (so do) His angels, that He may bring you forth from utter darkness into the light; and He is Merciful to the believers. (Ahzab: 43) It is clear from this verse that God's special mercies and the unseen help of the angels guide the believers from darkness towards light. This applies to the Imam. The Imam and the great prophets who hold the station of *Imamah* train prepared and ready individuals and take them out of ignorance and misguidance towards light and guidance. There is no doubt that the verse under discussion refers to the aforementioned third meaning of *Imamah*. This is because it is apparent from numerous verses of the Quran that the concept of *Imamah* also includes guidance (*hidayah*). As it is in Surah Sajdah, verse 24: وَجَعَلْنَا مِنْہُمْ اَئِمَّةً یَہْدُونَ بِاَمْرِنَا لَمَّا صَبَرُوا وَکَانُوا بِآیَاتِنَا یُوقِنُون۔ And We made from among them Imams who guided by Our command when they were patient and had certainty in Our signs. This guidance is not in the sense of *Ira'at al-Tariq*—showing the way. This is because before the stage of *Imamah*, Prophet Ibrahim had definitely and certainly already held the station of prophethood and messengership, and the position of guidance in the sense of *Ira'at al-Tariq*. From this, it becomes clear that the position of *Imamah* which was granted to Prophet Ibrahim after passing through severe trials and traversing the stages of certainty, courage, and steadfastness, possesses a station of guidance that is beyond the meaning of giving glad tidings, conveying the message, and warning. Therefore, the guidance that is included in the concept of *Imamah* is nothing other than *Isal ila al-Matlub* (causing one to reach the goal), giving practical form to the spirit of religion, and the training of prepared souls. Imam Sadiq (peace be upon him) says: ان اللہ اتخذ ابراہیم عبدا قبل ان یتخذہ نبیا و ان اللہ اتخذہ نبیا قبل ان یتخذہ رسولا و ان اللہ اتخذہ رسولا قبل ان یتخذہ خلیلا و ان اللہ اتخذہ خلیلا قبل ان یتخذہ اماما فلما جمع الاشیاء قال انی جاعلک للناس اماما فمن عظمھا فی عین ابراھیم قال و من ذریتی قال لا ینال عھدی الظلمین قال لا یکون السفیہ امام التقی۔ The Lord Almighty made Ibrahim a servant (*'abd*) before making him a prophet, and Allah made him a prophet before making him a messenger, and He chose him for His messengership before making him a close friend (*khalil*), and He made him His close friend before making him an Imam. When all these stations and positions had been attained by him, Allah said, "I will make you an Imam for the people." When this great station was given to Prophet Ibrahim, he submitted, "O Lord, make Imams from my progeny as well." The command came: "My covenant does not reach the wrongdoers." A foolish person cannot be the Imam of the pious. (Reference: Usul al-Kafi, vol. 1, Bab Tabaqat al-Anbiya' wa al-Rusul, p. 133).

From the indications present in the verses and the various expressions that have come in the hadiths, it is apparent that the people appointed by God held different stations: 1. The station of Prophethood___ i.e., to receive revelation from God. Therefore, a Prophet (Nabi) is one upon whom revelation descends and, if people wish, he may inform them of what has been made known through revelation. 2. The station of Messengership___ i.e., the station of conveying the revelation, propagating and disseminating the divine commands, and nurturing souls through teaching and awareness. Therefore, a Messenger (Rasul) is one whose responsibility it is to rise up to strive and endeavor in the region of his mission, and to invite people towards God through every possible means and deliver His command to the people. 3. The station of Imamate___ i.e., leadership and guidance, and taking charge of the affairs of the creation. In reality, an Imam is one who strives to acquire the necessary capabilities for the establishment of a divine government so that he can practically implement and enforce the commands of God, and if, at the time, the formation of a formal government is not possible, then he strives to implement the commands to the extent possible. In other words, the work and responsibility of an Imam is the implementation of divine commands and laws, whereas the responsibility of a Messenger is the conveyance of divine commands. To put it briefly, the work of a Messenger is ارائة الطریق (showing the way) and the responsibility of an Imam is ایصال الی المطلوب (making one reach the destination). It is clear that, like the Messenger of Islam, many prophets held all three offices. They would receive revelation, propagate the divine commands, and also strive to establish a government and implement the commands, and they would also inwardly nurture the souls. In short, Imamate is the station of leadership in every aspect, be it material or spiritual, physical or spiritual, and outward or inward. The Imam is the head of the government, the leader of the people, a religious guide, a nurturer of morals, and responsible for inward guidance. With his hidden and spiritual power, the Imam provides inward guidance for the spiritual journey towards perfection (*sayr-e takāmul*) [Sayr-e takāmul: Everything is moving towards perfection. This journey is termed sayr-e takāmul. (Translator)] of worthy individuals; through his power of knowledge, he teaches the ignorant and uninformed individuals; and with the power of his government or other executive powers, he implements the principles of justice.

From what has already been elaborated concerning the nature of *imāmah*, it becomes evident that it is possible for a personality to hold the station of propagation and messengership (*tablīgh wa risālah*) without occupying the office of *imāmah* — for the latter demands an exceptionally high degree of qualification and competence in every respect. It is this station that the Prophet Ibrahim was able to attain only after passing through all his trials. This incidentally also makes clear that *imāmah* constituted the final stage in the Prophet Ibrahim's journey of spiritual development and perfection (*sayr-i takāmul*). As for those who understand *imāmah* to mean that a person is himself worthy and exemplary in his own right, the Prophet Ibrahim was unquestionably such from the very outset of his prophethood. And as for those who understand the purpose of *imāmah* to be the serving as a model and exemplar for others, this quality was present in Ibrahim — indeed in all the Prophets and Messengers — from the inception of their prophethood. It is for this very reason that all scholars maintain that a Prophet must be infallible (*maʿṣūm*), since his conduct and character serve as a model for others. From this it becomes apparent that the station of *imāmah* is far more elevated than these considerations suggest — transcending even prophethood and messengership itself. It is a station and office that the Prophet Ibrahim attained from the Divine Presence after having demonstrated his worthiness through trial and examination. Beyond the verse presently under discussion, the following Quranic verses also contain allusions that corroborate this position: Firstly: *"Wa jaʿalnāhum aʾimmatan yahdūna bi-amrinā"* — "And We made them leaders who guide by Our command." (Sūrat al-Anbiyāʾ, 21:73) Secondly: *"Wa jaʿalnā minhum aʾimmatan yahdūna bi-amrinā lammā ṣabarū"* — "And when they persevered with steadfastness, We made from among them leaders who guide by Our command." (Sūrat al-Sajdah, 32:24) The first verse, which refers to certain Prophets and Messengers, and the second, which mentions some of the Prophets of the Children of Israel, both indicate that *imāmah* has always been associated with a particular mode of divine guidance that operates in accordance with the command of God.

The *zulm* (wrongdoing) mentioned in "la yanalu 'ahdi al-zalimin" is not merely oppressing others; rather, *zulm* is mentioned here as the opposite of *'adl* (justice). Here, this word is used in its broader sense. The true meaning of *'adalat* (justice) is "to put everything in its proper place." Based on this, the meaning of *zulm* would be: to place a person or thing in a position for which they are not worthy. Therefore, in terms of responsibility and greatness, Imamate and the outward and inward leadership of creation is a very high station. A moment's sin and disobedience, or even a past mistake, becomes a cause for the loss of eligibility for this station. This is why, in the hadiths narrated from the Imams of Ahl al-Bayt, the verse under discussion has been used as evidence for Hazrat Ali being the immediate successor (khalifa bilafasl) of the Messenger of Islam PBUH & His Pure Progeny. And it has been pointed out that while other people were idol-worshippers in the era of Jahiliyyah (ignorance), the only person who did not prostrate to an idol even for a single moment was only Hazrat Ali (peace be upon him). For example: 1. Hisham ibn Salim narrates from Imam Sadiq (peace be upon him). He said: qad kana Ibrahimu nabiyyan wa laysa bi-imamin hatta qala Allahu inni ja'iluka lil-nasi imaman faqala wa min dhurriyyati qala la yanalu 'ahdi al-zalimin man 'abada sanaman aw wathanan la yakunu imama. Before being appointed to the station of Imamate, Hazrat Ibrahim was a prophet. Until God said: "I will make you an Imam for the people." He said: "And from my progeny [also make Imams]." He [God] said: "My covenant does not reach the wrongdoers." Therefore, those who have worshipped idols cannot be Imams. (Reference: Usul al-Kafi, vol. 1, Bab Tabaqat al-Anbiya' wa al-Rusul, hadith 1). 2. Another hadith is narrated from the Noble Prophet PBUH & His Pure Progeny on the authority of Abdullah ibn Mas'ud. He [the Prophet] said: The Lord of the Worlds said to Ibrahim: la u'tika 'ahdan lil-zalimi min dhurriyyatika qala ya rabbi wa man al-zalimu min waladi alladhi la yanalu 'ahdaka qala man sajada li-sanamin min duni la aj'aluhu imaman abadan wa la yasluhu an yakuna imama. I will not grant the covenant of Imamate to the wrongdoers from your progeny. Ibrahim asked: "O Lord, and who are the wrongdoers from my children who will not attain Your covenant?" God said: "He who has prostrated to an idol besides Me is a wrongdoer. I will never make him an Imam, nor is he fit to be an Imam." [Amali of Shaykh Mufid and Manaqib of Ibn Maghazili (as quoted in Tafsir al-Mizan under the discussion of the verse in question)].

It is also implicitly understood from the verse under discussion that the Imam (in the sense of a leader of the people in every respect) must be appointed by God. This is because Imamate is a type of divine covenant, and it is clear that when God appoints someone, God Himself is one party to this covenant. It also becomes apparent that those whose hands are stained with injustice and oppression, and in whose life there is any trace of injustice—even if it is injustice against their own selves, to the extent of having worshipped idols even for a moment—are not eligible for Imamate. In technical terms, it is said that the Imam must be infallible throughout his entire life. Can anyone besides God be aware of the attribute of infallibility? If the successor to the Prophet is to be determined by this criterion, then no one other than Hazrat Ali (alayhis salam) can be the caliph. It is surprising that the author of Al-Manar has quoted a saying from Hazrat Abu Hanifa, according to which he believed that the caliphate was exclusively befitting for the descendants of Ali (alayhis salam). On this basis, he considered demonstrations against the ruler of the time (Mansur Abbasi) to be permissible, and for this reason, he refused to accept the position of a judge under the rule of the Abbasid caliphs. The author of Al-Manar then adds that all four Imams were opponents of the governments of their time and did not consider them fit to rule over the Muslims because they were unjust and oppressive. (Al-Manar, vol. 1, pp. 458, 457). But it is astonishing that in our era, many Sunni scholars support and strengthen oppressive, tyrannical, and autocratic governments, even though it is clear to everyone that these governments have ties with those enemies of Islam whose injustice and corruption are hidden from no one. Not only that, but they also consider them the 'ulu al-amr' whose obedience is obligatory.

1. From what we have already said in explaining the concept of Imamate, a question arises that if the Imam's task is to guide to the desired goal and to give practical shape to divine plans, then this concept did not take practical shape at the hands of many prophets, even the Prophet of God and the pure Imams. Rather, in opposition to them, sinful and misguided people always remained in power. In response, we would say that this does not mean that the Imam brings people to the truth by force. Rather, people receive guidance from the Imam's external and internal perfections through their own choice, readiness, and capability. This is just as we say that the sun has been created for the growth and development of living beings, or that the function of rain is to bring dead lands to life. It is an accepted fact that this effect has a general aspect, but it is only for those beings who are receptive to accepting these effects and are prepared to achieve growth and development. 2. A second question arises that a necessary consequence of the aforementioned exegesis of Imamate is that every Imam must first be a prophet and a messenger, after which he is appointed to the station of Imamate, whereas the infallible successors of the Prophet were not so. The answer to this is that it is not necessary for an Imam to first be appointed to the office of prophethood and messengership. Rather, if a personality before the Imam holds all the offices of prophethood, messengership, and Imamate (as was the Prophet of Islam PBUH & His Pure Progeny), then his successor can continue to carry out his responsibilities in the office of Imamate. And this is in the case where there is no need for a new messengership, as is the case after the Prophet of Islam PBUH & His Pure Progeny, because he is the Seal of the Prophets. In other words, when the stage of divine revelation and the proclamation of all the commands has been completed, and only the stage of implementation remains, the successor of the Prophet can continue the task of implementing the commands, and it is not necessary for him to be a prophet or a messenger himself. (Some people pass through stages step-by-step; for instance, they are first appointed to minor posts so that after experiences and trials, they may reach higher posts. But sometimes, there are also such capable individuals that, in view of their ability and potential, they are appointed to the highest office. (Translator)).

The name of Prophet Ibrahim (peace be upon him) has appeared in 69 places in the Holy Quran, and he is discussed in 25 surahs. The Quran has greatly praised and extolled this great prophet, and his lofty attributes have been mentioned. His person is a guide and an example in every respect, and he was a model of a perfect human being. His gnosis of God, his logic concerning the idol-worshippers, his tireless struggle before oppressive and tyrannical kings, his self-sacrifice and offerings before the command of God, his unparalleled steadfastness, patience, and courage in the face of storms, calamities, and severe trials, and other such matters. Each of these is a detailed story and contains a model of conduct for Muslims. According to the Quranic guidance, he was righteous and virtuous [Sad: 42], humble [An-Nahl: 122], a man of truth (siddiq) [An-Nahl: 120], forbearing [Maryam: 41], and one who fulfilled his covenant [At-Tawbah: 114]. He was an unparalleled, courageous, and brave man. He was exceedingly generous. In the tafseer of Surah Ibrahim, especially in its latter part, you will, Insha'Allah, study this in detail.

The previous verse mentioned the high station of Prophet Ibrahim (peace be upon him). Now, the greatness of the House of Kaaba is mentioned, which was constructed and prepared by his hands. He said: Remember the time when We made the House of Kaaba a *mathabah* (a place of return for people and a center of attention) and a place of peace and security (*wa idh ja'alna al-bayta mathabatan lilnnasi wa amnan*). *Mathabah* is originally from *thawb*, which means for something to return to its original state. Since the House of Kaaba was the center for monotheists, they would come to it every year, where they would return not only physically but also spiritually to monotheism and the primordial nature. For this reason, the Kaaba has been designated as *mathabah*. Furthermore, a person's home is always a center of their return and a place of comfort and ease. The word *mathabah* also includes a meaning of a kind of spiritual comfort and ease. The word (*amnan*) which comes after it, emphasizes this meaning. Specifically, the word (*lilnnasi*) indicates that this center of peace and security is a universal sanctuary for all the worlds. This is, in fact, a manifestation of the acceptance of a supplication of Prophet Ibrahim which he had made in the court of God, as will come in the next verse (*Rabbi ij'al hadha baladan aminan* - O Lord! Make this a place of peace and security). After this, He said: And take the Station of Ibrahim as a place of prayer (*wa ittakhidhu min maqami ibrahima musalla*). There is a difference of opinion among the commentators regarding which place is meant by the Station of Ibrahim. Some have said that the entire Hajj is the Station of Ibrahim. Some name Arafah, Muzdalifah, and the three Jamarat as the Station. Some consider the entire sanctuary of Makkah to be the Station of Ibrahim. However, according to the apparent meaning of the verse, Islamic traditions, and the opinion of many commentators, this is a reference to the famous Station of Ibrahim, which is a place near the House of Kaaba where, after performing the *tawaf* (circumambulation), pilgrims go to perform the *tawaf* prayer. Based on this, *musalla* also means this very place of prayer. After this, a reference is made to the covenant that was taken from Prophet Ibrahim (peace be upon him) and his son, Prophet Ismail (peace be upon him), regarding the purification of the House of Kaaba. He said: We commanded Ibrahim and Ismail and enjoined them to purify My House for those who circumambulate it, those who stay in its vicinity for devotion, and those who bow and prostrate (the worshippers) (*wa 'ahidna ila ibrahima wa isma'ila an tahhira baytiya liltta'ifina wal-'akifina wal-rukka'i al-sujud*). What is meant here by purification and cleanliness? In answer to this question, some say the intention is to purify it from the filth of idols. Some say it means to keep it clean from external impurities, especially from the blood and internal filth of sacrificial animals, because some ignorant people used to do this. Some say purification means sincerity of intention at the time of building the House of Monotheism. However, since there is no evidence on the basis of which the meaning of purification here can be limited to any one thing, therefore, it should be taken to mean keeping the House of Monotheism pure from all kinds of external and internal pollutions. This is why in some traditions, with reference to this verse, there is a command to keep the House of God pure from polytheists, and in others, it is taken to mean the cleaning of the body and keeping it free from pollutions.

According to the aforementioned verse, the House of God (the Kaaba) has been introduced by God as a sanctuary and a center of peace and security. We know that in Islam, there are extremely strict commandments regarding all kinds of disputes and conflicts, war and fighting, and bloodshed in this sacred land. According to these commandments, not only human beings, regardless of their class or condition, shall be in peace here, but also animals and birds shall be in peace and security, and no one should disturb them. In a world where there are always disputes and conflicts, the establishment of such a center indicates that it plays an important role in solving people's problems. This is because this region being a place of peace allows people, despite all their differences, to sit together in its vicinity, negotiate with one another, and thus solve the most important issues. In this way, the door to negotiations has been opened to settle enmities and quarrels. This is because it often happens that the quarreling parties or opposing governments want to end the dispute and negotiate for this purpose, but they do not find a common platform that is sacred and respected by both and is a center of peace and security. However, provision for this has been made in Islam and some previous divine religions. In Islam, Makkah has the status of such a center. At this time, Muslims, who are embroiled in deadly conflicts and differences, can open the door to negotiations by taking advantage of the sanctity and security of this land. And by benefiting from this sacred place, which creates a special kind of light and spirituality in the hearts, they can end their differences. But unfortunately, this is not being done. (A detailed discussion regarding the land of Makkah being a place of peace has been presented in Tafsir-e-Namoona, volume 6, under Surah Ibrahim, verse 35).

In the aforementioned verse, the Kaaba has been called *Bayti* (My House). Although it is clear that the Lord of the worlds neither possesses a body nor has need of a house. This attribution and relation is meant as a relation of honor. To express the greatness and magnificence of something, it is attributed to God. In this same sense, the month of Ramadan is called *Shahrullah* (the Month of God) and the Kaaba is called *Baytullah* (the House of God).

In this verse, Hazrat Ibrahim (peace be upon him) made two important requests to the Lord for the inhabitants of this sacred land. One of them has also been alluded to in the context of the previous verse. The Quran says: Remember the time when Ibrahim submitted, 'O Lord! Make this land a city of peace' (و اذ قال ابراھیم رب اجعل ھذا بلدا امنا). As mentioned in the previous verse, both of these prayers of Ibrahim were accepted, and God made this sacred land a center of peace and security, and granted it safety both outwardly and inwardly. His second request was to bless the inhabitants of this land who believe in God and the Last Day with various kinds of fruits (وَارْزُقْ اَھْلَہُ مِنْ الثَّمَرَاتِ مَنْ آمَنَ مِنْہُمْ بِاللهِ وَالْیَوْمِ الْآخِر). It is noteworthy that Ibrahim first asks for security and then requests economic favors. This also points to the fact that until peace and security prevail in a city or country, a clean and sound economic environment is not possible. What is meant by 'thamarāt' (fruits)? There is a difference of opinion among the commentators in this regard, but apparently, 'thamarāt' has a broad meaning, which includes all kinds of material blessings, whether they are fruits or other food items. In fact, according to several narrations, its meaning also includes spiritual blessings. In a hadith narrated from Imam Sadiq (peace be upon him), he said: ھِیَ ثَمَرَاتُ الْقُلُوْبِ۔ This means the fruits of the hearts. This is an indication that the Lord should create love in people's hearts for the inhabitants of this land. This point is also noteworthy: Ibrahim made this request only for those who believe in monotheism and the Hereafter. From the sentence 'لَا يَنَالُ عَهْدِي الظَّالِمِينَ' (which has passed in the previous verses), he had perhaps understood the reality that some among his future generations would adopt the path of polytheism and oppression. Therefore, observing decorum in the divine court, he excluded such people from his prayer. But—it is a matter of wonder that in response to this request of Ibrahim (peace be upon him), Allah the Exalted said: As for those who have chosen the path of disbelief, We will give them a small portion of these fruits, but they will not be completely deprived (قَالَ وَمَنْ كَفَرَ فَأُمَتِّعُهُ قَلِيلًا). In the Hereafter, they will be dragged towards the punishment of Hell, and what an evil end it is (ثُمَّ أَضْطَرُّهُ إِلَىٰ عَذَابِ النَّارِ ۖ وَبِئْسَ الْمَصِيرُ). In reality, this is the Lord's attribute of 'Rahmaniyyat,' meaning universal mercy. From His vast table of blessings and unseen treasures, even Jews and Christians benefit. However, the abode of the Hereafter, which is the abode of special mercy, there is no mercy or salvation for them there.

See ayat 129 for tafseer.

See ayat 129 for tafseer.

It is clear from various verses of the Quran, hadiths, and Islamic histories that the House of Kaaba existed before Prophet Ibrahim (peace be upon him), and in fact, during the time of Prophet Adam (peace be upon him), because in Surah Ibrahim, ayah 37, it is stated from the tongue of a great prophet like Ibrahim: رَبَّنَا إِنِّی اَسْکَنتُ مِنْ ذُرِّیَّتِی بِوَادٍ غَیْرِ ذِی زَرْعٍ عِنْدَ بَیْتِکَ الْمُحَرَّم۔ Our Lord! I have settled some of my offspring in an uncultivated valley near Your Sacred House. This ayah clearly testifies that when Prophet Ibrahim came to the land of Makkah with his infant son Ismail and his wife, the traces of the House of Kaaba were present. It is also in Surah Al-Imran, ayah 96: إِنَّ اَوَّلَ بَیْتٍ وُضِعَ لِلنَّاسِ لَلَّذِی بِبَکَّةَ مُبَارَکًا۔ The first house built for mankind for the worship of God was in the land of Makkah. It is an established fact that the foundation of the worship of God and the center of worship was not laid from the time of Prophet Ibrahim, but rather this chain has been continuous since the time of Prophet Adam. Incidentally, the interpretation of the verse under discussion also strengthens this meaning. It says: Remember the time when Ibrahim and Ismail (when Ismail had grown a little older) were raising the foundations of the House of Kaaba and were saying, 'Our Lord! Accept this from us. You are the All-Hearing, the All-Knowing' (و اذ یرفع ابراہیم القواعد من البیت و اسماعیل ربنا تقبل منا ط انک انت السمیع العلیم). This style of the ayah indicates that the foundations of the House of Kaaba were already present and Ibrahim and Ismail were raising its pillars. In the famous sermon 'Qasi'ah' of Nahj al-Balaghah, it is also stated: الا ترون ان اللہ سبحانہ اختبر الاولین من لدن ادم الی الاخرین من ھذا العالم باحجار فجعلھا بیتہ الحرام ثم امرادم و ولدان یثنو اعطافھم نحوہ۔ Do you not see that God has tested [people] from Adam until today by means of some stones (those stones that) He made His Sacred House. Then He commanded Adam to circumambulate around it. (i.e., to make it the center of their attention. (Translator)). In short, the verses of the Quran and historical narrations support the well-known fact that the House of Kaaba was first built by the hands of Prophet Adam (peace be upon him). Then, it fell during the flood of Noah. After that, it was rebuilt by the hands of Prophet Ibrahim and his son, Prophet Ismail (peace be upon them). (The author of *Al-Manar* has denied this. According to him, the founders of the House of Kaaba are Prophet Ibrahim and Prophet Ismail themselves. However, this view not only does not align with narrations and history but is also inconsistent with the verses of the Quran themselves). Some More Prayers of Prophet Ibrahim In the next two verses under consideration, Prophet Ibrahim and Prophet Ismail make five important requests to God. These supplications, which were made at the time of the construction of the House of Kaaba, are so thought-provoking and comprehensive of the needs of spiritual and material life that they acquaint a person with the spiritual greatness of these two great prophets of God. First, they submit: 'Our Lord! Make us submitters to Your command throughout our lives' (ربنا و اجعلنا مسلمین لک). Then they request: 'And from our offspring, make a Muslim nation that submits to Your commands' (وَمِنْ ذُرِّیَّتِنَا اُمَّةً مُسْلِمَةً لَکَ). Then they ask: 'Show us the way of Your worship and devotion and make us aware of it' (وَاَرِنَا مَنَاسِکَنَا). Then, repenting before God, they say: 'Accept our repentance and turn Your mercy towards us, for You are the Accepter of repentance, the Merciful' (و تب علینا انک انت التواب الرحیم). After that, they pray: 'Our Lord! And raise up from among them a Messenger' (ربنَا وَابْعَثْ فِیہِمْ رَسُولًا مِنْہُم) so that he may recite Your verses to them, and teach them the Book and Wisdom, and purify them (یَتْلُوا عَلَیْہِمْ آیَاتِکَ وَیُعَلِّمُہُمْ الْکِتَابَ وَالْحِکْمَةَ وَیُزَکِّیہِم). Surely, You are the Mighty, the Wise, and have the power over all these things (إِنَّکَ اَنْتَ الْعَزِیزُ الْحَکِیمُ).

In the above verses, Prophet Ibrahim and Prophet Ismail (peace be upon them), along with their prayer for the advent of the Prophet of Islam PBUH & His Pure Progeny, have stated the three objectives of his mission: 1. The first objective is the recitation of God's verses before the people. This is, in fact, an indication of awakening the people through these verses. Because these verses are excellent, captivating, and pleasing to the hearts, and were revealed to the heart of the Prophet PBUH & His Pure Progeny in the form of revelation. The purpose of recitation is for the Prophet to awaken dormant souls through these verses. The word "yatlu" is used in the verse, which is derived from the root *tilawah*. Its literal meaning is to bring one after another. When phrases are read one after another in a correct sequence and order, the Arabs call it *tilawah*. Therefore, organized and successive recitation, in reality, serves as a prelude and introduction to education and training. 2. The second objective is considered to be the teaching of the Book and Wisdom. Because training is not possible without knowledge and awareness. Training is, in fact, the third stage. The difference between the Book and Wisdom can be that the Book refers to the divine scripture, while Wisdom refers to the knowledge, secrets, causes, and objectives of the commandments that are taught by the Prophet PBUH & His Pure Progeny. 3. The third objective is stated as purification (*tazkiyah*). The dictionary meaning of *tazkiyah* is also stated as growth and development. This point is particularly noteworthy: human knowledge is limited, and within it exist thousands of ambiguities and errors. One cannot be completely certain of the correctness of what one knows, because one has previously seen the errors in one's own knowledge. This is the point where the need is felt for the Prophets of God to come amongst the people, having received correct knowledge, free from every kind of error, from the source of revelation, so that they may rectify the people's mistakes, teach them what they do not know, and give them certainty regarding what they already know. The second point that is necessary to mention here is that half of our personality is formed by intellect and reason, and the other half is formed by dispositions, inclinations, and desires. Therefore, we are in need of training just as much as we are in need of education. Our intellect and reason also need perfection and development, and our inner dispositions also need guidance for proper training and nurturing. That is why the Prophet PBUH & His Pure Progeny is both a teacher (*mu'allim*) and a trainer/nurturer (*murabbi*). It is his task to provide both education and training.

The change of the Qibla from Bait al-Maqdis to the Kaaba became a cause for objection for all those who presumed that every command ought to be permanent. They would say that if it was necessary for us to pray towards the Kaaba, then why was this command not given from the very first day? And if Bait al-Maqdis is superior, which is also considered the Qibla of past prophets, then why was it changed? The enemies also found an opportunity for taunts. Perhaps they would say that at first, he used to pray towards the Qibla of the previous prophets, but after achieving successes, tribalism has overcome him, so he has reverted to the Qibla of his own nation and tribe. Or they would say that in order to deceive and to draw the attention of the Jews and Christians, he first accepted Bait al-Maqdis, and when this did not prove effective, he has now turned towards the Kaaba. It is clear what kind of indecision and anxiety such insinuations could create, especially in a society where the light of knowledge had not yet spread and where the rituals of polytheism and idol worship were still present. That is why in the verse under discussion, the Quran explicitly states that this was a great trial to create a distinction between the believers and the polytheists. At that time, the Kaaba had become a center for the idols of the polytheists. Therefore, the command was given that the Muslims should temporarily face Bait al-Maqdis to pray, so that they could separate their ranks from the polytheists. However, after the migration to Madinah, when the Islamic state and community were established and the ranks of the Muslims became completely distinct from others, it was no longer necessary to maintain this situation. Therefore, at that point, the direction was turned towards the Kaaba, which was the most ancient center of monotheism and a very old center of the prophets. In such a situation, it is evident that for those who considered the Kaaba their familial, spiritual, and soulful heritage, praying towards Bait al-Maqdis was difficult, and likewise was returning to the Kaaba after having faced Bait al-Maqdis. Therefore, this was a severe test for the Muslims, so that whatever traces of polytheism remained in them would be burned away in this crucible, and their past polytheistic ties and connections would be severed. As we have said before, in principle, God has no location. The Qibla is merely a symbol for unity and union in the ranks, and its change cannot alter anything. The most important matter is to bow one's head in submission to God's command and to break the idols of prejudice and stubbornness.

In the above verse, the word "minhum" (from among them) indicates that it is necessary for the guide and nurturer of the human species to be from their own kind and species. He should possess the same attributes and human nature so that he can become the best practical example for them. Because it is clear that if he is not from their kind and species, he will neither be able to understand their needs, pains, difficulties, and the various problems of humans, nor will humans be able to take him as an example for themselves.

See ayat 132 for tafseer.

See ayat 132 for tafseer.

In the preceding verses, some introduction to the personality of Prophet Ibrahim (peace be upon him) was provided. In them, some of Prophet Ibrahim's (peace be upon him) services and some of his requests, which were comprehensive of both material and spiritual aspects, were mentioned. From all these discussions, it becomes clearly known that Prophet Ibrahim (peace be upon him) is worthy of all the seekers of truth in the worlds considering him an exemplar and a role model for themselves. His school of thought should be acknowledged as a character-building school and one should benefit from it. On this basis, the discussion in the verses under consideration proceeds as follows: And who would turn away from the pure religion of Ibrahim except one who makes a fool of himself (وَمَنْ یَرْغَبُ عَنْ مِلَّةِ إِبْرَاہِیمَ إِلاَّ مَنْ سَفِہَ نَفْسَہُ). Is it not foolishness and stupidity for a person to abandon this pure and luminous religion and fall into the crooked paths of disbelief, polytheism, and corruption? To abandon a religion that is familiar and compatible with the human soul and nature (fitrah), and is in harmony with reason and intellect, and a religion in which there is both the Hereafter and the world, and instead pursue plans that are enemies of reason, contrary to nature, and a cause of ruin in both religion and the world—if this is not foolishness, then what is? It is further stated: We chose Ibrahim in this world (due to these great characteristics and distinctions), and in the Hereafter, he will be among the righteous (و لقد اصطفینہ فی الدنیا و انہ فی الاخرة لمن الصلحین). Ibrahim is the chosen one of God and the leader of the righteous. For this reason, he should be considered an exemplar and a role model. The subsequent verse emphasizes this same concept, mentioning a characteristic from among Ibrahim's chosen attributes which is, in reality, the foundation of all those attributes: Remember when his Lord said to him, "Submit to Our command." He said, "I have submitted to the Lord of the worlds" (إِذْ قَالَ لَہُ رَبُّہُ اَسْلِمْ قَالَ اَسْلَمْتُ لِرَبِّ الْعَالَمِینَ). Yes, that Ibrahim, who is the epitome of devotion and the embodiment of sacrifice, when he hears the voice of nature from within himself that his Lord is telling him to submit, he submits completely. Ibrahim understands through his thought and perception that the stars, the sun, and the moon all rise and set and are subject to the law of creation; therefore, he says that these are not my gods. إِنِّی وَجَّہْتُ وَجْہِی لِلَّذِی فَطَرَ السَّمَاوَاتِ وَالْاَرْضَ حَنِیفًا وَمَا اَنَا مِنْ الْمُشْرِکِینَ۔ I have turned my face towards God, Who created the heavens and the earth, and I have made myself sincere in the path of this belief, and I am not of the polytheists. (An'am: 79) It is also mentioned in the preceding verses that when Prophet Ibrahim and Prophet Isma'il (peace be upon them both) had finished building the Kaaba, the first request they made after praying for the acceptance of their deeds was that they truly submit to God's command and that from their offspring, a submitting nation (Ummah Muslimah) should also arise. In reality, among humankind, and indeed all of creation, the first thing that increases one's worth and value is sincerity and purity. Therefore, when Prophet Ibrahim (peace be upon him) completely bowed himself before the command of the Truth, he became the beloved of God, and God chose him and introduced him and his school of thought under this title. From the beginning of his life to the end, Prophet Ibrahim (peace be upon him) performed such deeds that are rarely paralleled, and some are indeed unparalleled. His unanswerable struggle against the idol-worshippers and star-worshippers, and his jumping into the fire, which left even his staunchest enemy, Nimrod, unable to remain unimpressed, and he involuntarily exclaimed: من اتخذ الھا فلیتخذ الھا مثل الہ ابراہیم۔ If anyone wishes to choose a god, let him choose a god like the God of Ibrahim. (Reference: Noor al-Thaqalayn, vol. 3, p. 439). Similarly, leaving his wife and infant child in that dry and scorching desert in the sacred land, the construction of the Kaaba, and taking his young son to the place of sacrifice—each of these matters is an example for knowing the path and way of Prophet Ibrahim (peace be upon him). The will and advice he gave to his noble sons in his final years is also an example, which is mentioned at the end of the verses under consideration. In it, it is stated that Ibrahim and Ya'qub, in the final moments of their lives, bequeathed the sacred school of monotheism (Tawhid) to their children (وَوَصَّی بِہَا إِبْرَاہِیمُ بَنِیہِ وَیَعْقُوب). Each one said to his children: "O my sons! Indeed, Allah has chosen for you this religion [of monotheism]" ( یبنی ان اللہ اصطفی لکم الدین). By mentioning this testament of Ibrahim, the Quran seems to want to express this reality: O man! You are not only answerable for your children for today, but you are also answerable for their future. When closing your eyes to this world, do not only worry about the material life of your children, but also worry about their spiritual and moral life. This testament was not made by Prophet Ibrahim (peace be upon him) alone; rather, his grandson, Prophet Ya'qub (peace be upon him), also continued this way of his grandfather, and he too, in his final years, explained to his children that, look! Your success, triumph, and felicity in a small...is hidden in the sentence, and that is to submit to the truth. Among all the prophets, only Prophet Ya'qub (peace be upon him) has been mentioned here along with Prophet Ibrahim (peace be upon him). Perhaps this is for the purpose that the Jews and Christians, each of whom associates themselves with Prophet Ya'qub in one way or another, may be made to understand that this polytheistic way of yours and your stubbornness in not submitting to the truth does not match the way of the personality with whom you associate yourselves.

See ayat 134 for tafseer.

As is in the *shan-e-nuzul* (reason for revelation), it is also understood from the apparent meaning of the verse that during a conversation, a group of deniers of Islam was attributing something false to Ya'qub. The Quran says regarding their baseless claim: Were you present at the time of Ya'qub's death when he made such a will to his sons? (`am kuntum shuhadaa' idhaa hadara Ya'qub al-mawt`). The matter you attribute to him is not so; rather, what he discussed with his sons at that time was this: he asked, "What will you worship and serve after me?" (`idh qaala li-baneehi ma ta'budoona min ba'dee`). They replied, "We will worship your God and the God of your fathers, Ibrahim, Isma'il, and Ishaq—the One God" (`qaaloo na'budu ilaahaka wa ilaaha aabaa'ika Ibraheema wa Isma'eela wa Ishaaqa ilaahan waahida`), and "we bow our heads in submission to His command" (`wa nahnu lahu muslimoon`). Ya'qub made no will other than that of Tawhid (monotheism) and bowing in submission before the truth, and this principle is the foundation for accepting all truths. It is known from the verse under discussion that at the time of death, Ya'qub had some anxiety about the future life of his children, and the signs of this worry were evident on his forehead, for there were idolaters who would prostrate before many things. Ya'qub wanted to know if any of them had an inclination towards this way in the depths of their hearts. But after the sons' reply, he attained peace of heart. This point is also noteworthy: Isma'il was not Ya'qub's father or grandfather, but his uncle. From this, it becomes clear that in the Arabic language, the word "ab," which means father, is also sometimes used for an uncle. This is why we say that if this word is used in the Quran for Azar, it does not contradict the notion that Azar was not Ibrahim's father, but his uncle. The second verse under consideration seemingly negates a misconception of the Jews, because they relied heavily on their forefathers, their honors, and their greatness in the sight of God, and believed about themselves that even if they were sinners, they would be saved because of these elders. The Quran says: In any case, they were a community that has passed away; you will not be questioned about what they used to do (just as they will not be questioned about your deeds) (`wa laa tus'aloona 'ammaa kaanoo ya'maloon`). Therefore, instead of spending your energy in researching such pride and boasting about your ancestors, reform your own belief and actions. Although the addressees of this verse are apparently the People of the Book and the Jews, it is clear that this command is not specific to them; rather, we Muslims are also the addressees of its true meaning. ((The respected Sayyids should pay special attention to this point.) Translator))

See ayat 137 for tafseer.

See ayat 137 for tafseer.

Concerning the circumstances of revelation (*shān-i nuzūl*) of these verses, the following is transmitted on the authority of Ibn ʿAbbās: A number of Jewish scholars and certain Christian scholars from Najrān were engaged in disputation and debate with the Muslims. Each of the two groups regarded itself as being upon the true religion and repudiated the other. The Jews maintained that their Prophet, Mūsā, was superior to all other Prophets and that their scripture was the finest of all books; likewise, the Christians claimed that the Messiah was the most excellent of all guides and that the Gospel was the finest of all books. The adherents of each of these two religions individually called upon the Muslims to embrace their respective faith. It was upon this occasion that these verses were revealed in response to their claims.

Only we are on the right path Self-worship and self-centeredness often result in a person considering the truth to be confined only to themselves, declaring everyone else to be followers of falsehood, and trying to make others adopt their ways. As the Quran says in the first verse under discussion: The People of the Book say, "Become Jews or Christians, and you will be guided" (و قالوا کونوا ہودا او نصاری تھتدوا). Say that the altered religions are not capable of being a source of guidance for humanity; rather, become followers of the pure religion of Prophet Ibrahim (peace be upon him) so that you may attain guidance. He was never among the polytheists (قل بل ملة ابراہیم حنیفا و ما کان من المشرکین). Truly religious individuals are those who are followers of pure monotheism. That monotheism which is not tainted by any kind of polytheism, and the most important foundation that distinguishes a pure and clean religion from a deviant one is pure monotheism itself. Islam teaches us not to differentiate between the prophets of God and to respect the teachings of all, because the principles of the true religion are the same for all of them. Musa and Isa were also followers of Ibrahim's true law, which was free from polytheism, although ignorant followers altered their religion and tainted it with polytheism. (This discussion does not contradict the fact that today, for the fulfillment of our religious obligations, we must follow the final divine religion, i.e., only Islam and no other, as has been explained under verse 62 of this same Surah). That is why the subsequent verse commands the Muslims to say to their opponents that we believe in God and what has been revealed to us and what was revealed to Ibrahim, Isma'il, Ishaq, Ya'qub, and the Tribes, and what was given to Musa and Isa, and what was given to the [other] prophets from their Lord (قُولُوا آمَنَّا بِاللهِ وَمَا اُنزِلَ إِلَیْنَا وَمَا اُنزِلَ إِلَی إِبْرَاہِیمَ وَإِسْمَاعِیلَ وَإِسْحَاقَ وَیَعْقُوبَ وَالْاٴَسْبَاطِ وَمَا اُوتِیَ مُوسَی وَعِیسَی وَمَا اُوتِیَ النَّبِیُّونَ مِنْ رَبِّہِمْ). In short, we make no distinction between any of them, and we submit to the command of the Truth (لاَنُفَرِّقُ بَیْنَ اَحَدٍ مِنْہُمْ وَنَحْنُ لَہُ مُسْلِمُونَ). Self-centeredness, racial prejudices, and other such things do not cause us to accept some and reject others. They are all divine teachers who rose to guide humanity through various methods of training. But the goal of all was one: pure monotheism and the guidance of humankind in the shade of truth and justice, although each of them, in their specific era, held certain specific responsibilities and characteristics. After this, the Quran says: So if they believe in the same as you have believed in, then they have been [rightly] guided (فإِنْ آمَنُوا بِمِثْلِ مَا آمَنتُمْ بِہِ فَقَدْ اھْتَدَوا). But if they turn away, they are only in dissension (وَإِنْ تَوَلَّوْا فَإِنَّمَا ہُمْ فِی شِقَاق). If they do not introduce racial and familial prejudices and other such things into religion and believe in all the prophets of God without exception, they will be guided. And if this is not the case, it means they have abandoned the truth and are following falsehood. The word "shiqaq" actually means schism, conflict, and war, and in this context, it is taken to mean disbelief, misguidance, distance from the truth, and turning towards falsehood, and the result of all these meanings is the same. Some commentators have narrated that after the revelation of the previous verse and the mention of Prophet Isa in the ranks of the other prophets, a group of Christians began to say that they do not accept that Prophet Isa was like the other prophets; he was the son of God. Therefore, the third of the verses under consideration was revealed, and they were warned that they had fallen prey to misguidance and disbelief. In any case, at the end of the verse, comforting the Muslims not to be alarmed by the conspiracies of the enemy, it is stated: God will remove their polytheism from them, for He is the All-Hearing, the All-Knowing. He hears their words and is aware of their conspiracies ( فَسَیَکْفِیکَہُمْ اللهُ وَہُوَ السَّمِیعُ الْعَلِیم).

The Unity of the Prophets' Call: It has been repeatedly indicated in the Quranic verses that all of God's prophets had one and the same goal and purpose. There is no difference of any kind among them because they all drew from the same source of revelation and inspiration. The Quran advises Muslims to respect all of God's prophets equally. But as we have said, this does not negate the fact that a new Shari'ah from God abrogates the previous ones. The law of Islam is the final law because God's prophets were like teachers, and each one of them came to train separate classes of human society. And it is clear that when the education of one class is finished, the students go to another teacher and move to a higher class. Similarly, it is the responsibility of human society to implement the programs of the final prophet, which represent the final stage of the completion of religion.

The meaning of *sibt*, *sabt*, and *inbisat* is the easy expansion of something. A tree is sometimes called *sibt* because its branches spread out easily. The branches of progeny and family are called *sibt* and *asbat*, and the reason for this is the expansion and vastness that occurs in a lineage. *Asbat* refers to the families and tribes of the Children of Israel, or it refers to those people who were born from the twelve sons of Prophet Jacob. Since there were prophets from among them as well, therefore, in the aforementioned verse, the *Asbat* have also been considered a part of those individuals upon whom verses were revealed. For this reason, *Asbat* refers to the tribes of the Children of Israel, or the progeny of Jacob, or those tribes from the progeny of Jacob in which prophets came. This does not refer to the sons of Prophet Jacob themselves, on the basis of which it could be said that they did not all possess the qualification for prophethood, because they had committed a sin in the matter of their brother.

The root of *Hanif* is *hanaf* (on the pattern of *hadaf*), which means to incline or tend from error towards correctness and righteousness. Its opposite is *janaf*, meaning to incline from righteousness towards crookedness. Since the followers of pure monotheism turn away from polytheism (*shirk*) and incline towards this true foundation, they are called *Hanif*. For this reason, one meaning of *Hanif* is straight and clear. From this, it becomes clear that the various interpretations of "Hanif" given by the commentators (*mufassirin*), such as the Hajj to the House of Allah, following the truth, following Prophet Abraham, sincerity in action, etc., all revert to this same comprehensive meaning.

See ayat 141 for tafseer.

See ayat 141 for tafseer.

See ayat 141 for tafseer.

In the context of the invitation extended in the previous verses to various followers regarding the programs of all the prophets, it says: Accept only the color of God (which is the pure color of faith and monotheism). [صبغة اللہ: Regarding the context in which Arabs use "صبغہ اللہ", the exegetes have stated several possibilities, of which three are clear. First, that it is the absolute object (maf'ul mutlaq) of an elided verb (طبغو صبغة اللہ); second, that it has come in place of 'the creed of Abraham' which was mentioned in the previous verses. Third, that it is the direct object (maf'ul bihi) of an elided verb (اتبعوا صبغة اللہ).] 1. After this, it further says: What color is better than the color of God, and we worship and serve only Him (and bow our heads in submission before Him alone) (و من احسن من اللہ صبغة و نحن لہ عبدون). In this way, the Quran commands that racial, tribal, and other such colors that are a cause of division be eliminated, and that everyone be dyed only in the color of God. The exegetes have written that it was the custom of the Christians to baptize their children and say that by this special colored washing, the newborn's original sin, inherited from Prophet Adam, is washed away. The Quran draws a line of invalidation on this baseless logic and says that instead of the outward colors of superstitions, absurdities, and divisiveness, accept the color of reality and the divine color, so that your soul and self may be purified from every kind of pollution. Indeed, what a beautiful and subtle expression this is. If people were to accept the divine color—that is, the color of unity, greatness, purity, and piety; the color of justice, equality, brotherhood, and parity; and the color of monotheism and sincerity—they could end all disputes and conflicts (which are caused by being captive to many colors) and remove polytheism, hypocrisy, and divisiveness. In several hadiths narrated from Imam Sadiq (a.s.), it has been stated about removing these various kinds of colors. These narrations are quoted in the exegesis of this verse. He said: By صبغة اللہ is meant the pure code of Islam. (Reference: Nur al-Thaqalayn, vol. 1, p. 132). The Jews and others would sometimes argue with the Muslims and say that the prophets were sent among our nation. Our religion is the most ancient, and our book is the oldest of the heavenly books. If Muhammad were also a prophet, he would have been sent from among us. And sometimes they would say that our race is more prepared to accept faith and revelation than the Arabs, because the Arabs were idolaters, whereas we were not. Sometimes they would call themselves the children of God, saying that Paradise is only for us. The Quran has drawn a line of invalidation on all these ideas in the above-mentioned verses. The Quran first addresses the Prophet thus: Say to them, 'Do you argue with us about God, while He is our Lord and your Lord?' (قل اتحاجوننا فی اللہ دھو ربنا و ربکم). The Lord is not just for a particular race or tribe; He is the Lord of all the worlds and the entire universe. Also know that we are answerable for our deeds and you are answerable for your deeds, and besides deeds, there is no reason for distinction for any person (و لنا اعمالنا و لکم اعمالکم). The difference is that we worship Him with sincerity and are pure monotheists, but many of you have tainted monotheism with polytheism (و نحن لہ مخلصون). In the next verse, responding to some of these baseless claims, it says: Or do you say that Abraham, Ishmael, Isaac, Jacob, and the Tribes were Jews or Christians? (اَمْ تَقُولُونَ إِنَّ إِبْرَاہِیمَ وَإِسْمَاعِیلَ وَإِسْحَاقَ وَیَعْقُوبَ وَالْاٴسْبَاطَ کَانُوا ھُودًا اَوْ نَصَارَیٰ). Say, 'Are you more knowledgeable, or is God?' (قل ا انتم اعلم ام اللہ). God knows best that they were neither Jews nor Christians. You also know, more or less, that many prophets came into the world before Prophet Moses and Prophet Jesus, and if you do not know, then to attribute such a thing to them without knowledge is slander, a sin, and a concealment of the truth. And who is more unjust than one who conceals a testimony he has from God? (و من اظلم ممن کتم شھادة عندہ من اللہ). But know this, that God is not unaware of what you do (وَمَا اللهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ ). It is astonishing that when a person falls prey to stubbornness and prejudice, they deny even the established facts of history. For example, the Jews and Christians consider prophets like Prophet Abraham, Prophet Isaac, and Prophet Jacob to be followers of Prophet Moses and Prophet Jesus, even though they came into the world and passed away before them. They also conceal a clear truth and reality that is related to the destiny of people and their religion and code. Therefore, the Quran declares them to be the most unjust of people, because there is no greater injustice than for some people to deliberately conceal truths and misguide others. In the verse under discussion, another response is given to the views of such people. It says: Suppose all these claims are true, even then, they were a people who have passed away. Their book of deeds is closed, their time has passed, and their deeds belong to them (تلک امۃ قد خلت لھا ما کسبت). And you are answerable for your deeds, and you will not be questioned about their deeds (و لکم ما کسبتم و لا تسئلون عما کانوا یعملون). In short,A living nation should take support from its own deeds and rely on them, not on the history of its past elders. A person should only rely on their own virtue and merit, for what does he gain from his father's virtue, no matter how virtuous he may be.

This verse and the few verses after it point to a significant change in the history of Islam, which caused a great storm among the people. Some of its details are as follows: for thirteen years in Makkah after the advent of his mission and for a few months in Madinah, the Prophet of Islam PBUH & His Pure Progeny, by the command of God, used to pray facing Bayt al-Maqdis. However, after that, the qibla was changed, and the Muslims were commanded to pray facing Makkah. Regarding how many months prayers were offered facing Bayt al-Maqdis in Madinah, there is a difference of opinion among the commentators. This period has been stated as being from seven months to seventeen months, but whatever the duration, during this time the Jews continued to taunt the Muslims because Bayt al-Maqdis was originally the qibla of the Jews. They would say to the Muslims that they had no qibla of their own but prayed facing our qibla, and this was proof that we are on the right path. These words were disagreeable to the Noble Prophet PBUH & His Pure Progeny and the Muslims. On the one hand, they were obedient to the divine command, and on the other, the taunts of the Jews would not cease. For this reason, the Noble Prophet PBUH & His Pure Progeny would look towards the sky, as if awaiting divine revelation. A long time passed in this anticipation until the command to change the qibla was issued. One day, the Prophet PBUH & His Pure Progeny was leading the Zuhr prayer in the mosque of Bani Salim. He had completed two rak'ahs when Jibril was commanded to take the Prophet's PBUH & His Pure Progeny arm and turn his blessed face towards the Kaaba. (Reference: Majma' al-Bayan, vol. 1, p. 224). The Jews became very disturbed by this event and, according to their old ways, began to display insolence, excuse-making, and mockery. At first, they used to say that they were better than the Muslims because they had no qibla of their own; they were our followers. But when the command to change the qibla was revealed by God, they once again raised their voices in objection. Thus, in the verse under discussion, the Quran says: The foolish among the people will say, "What has turned them (the Muslims) away from their qibla, which they used to face?" (سَیَقُولُ السُّفَہَاءُ مِنْ النَّاسِ مَا وَلاَّہُمْ عَنْ قِبْلَتِہِمْ الَّتِی کَانُوا عَلَیْہَا). Why have the Muslims turned away from that which was the qibla of the prophets of the past? If the first qibla was correct, then what is the purpose of this change? And if the second is correct, then why did they pray facing Bayt al-Maqdis for thirteen years and a few months? God commands His Prophet PBUH & His Pure Progeny: Say to them, "To Allah belong the east and the west of the world. He guides whom He wills to a straight path" (قُلْ لِلَّہِ الْمَشْرِقُ وَالْمَغْرِبُ یَہْدِی مَنْ یَشَاءُ إِلَی صِرَاطٍ مُسْتَقِیمٍ). In response to these excuse-makers, this was a decisive and clear proof that Bayt al-Maqdis and the Kaaba all belong to Allah. God does not personally have a house. The important thing is that the command of God is respected. Whichever direction God commands, prayer should be offered towards it. That place is sacred and revered, and no place holds intrinsic importance without the command of God. In reality, the change of the qibla is one of the stages of trial and perfection. Each of these is an instance of divine guidance, and it is He who guides human beings to the straight path (Sirat al-Mustaqim).

Sufahā’ is the plural of Safīh. Originally, its meaning is a person who is light of body and moves about easily. The Arabs call the lightweight ropes for animals, which are constantly moving in every direction, Safīh. However, later on, this word came to be used for a person of weak intellect. This lack of intellect may be in matters of religion or in worldly matters.

It has been said before that the abrogation of rulings and the change in training programs in different eras is not a new or strange issue to be objected to. But the Jews made a big issue out of this to deny Islam and spread much propaganda in this regard. The Quran gave them logical and crushing replies, and they were forced into silence. You will now observe the verses related to this.

In the verse under consideration, the philosophy and secrets of the change of the Qibla have been alluded to. First, it is stated: (Just as your Qibla is a middle one) in the same way, We have made you a middle nation (wa kadhalika ja'alnakum ummatan wasatan), a nation that is neither slow-paced nor fast-paced, neither in excess nor in deficiency, but rather an exemplar. As for the question of how the Muslims' Qibla is a middle Qibla, the reason is that Christians stand approximately towards the east. Because most Christian nations reside in Western countries and the birthplace of Prophet Isa is in (Bayt al-Maqdis), they are compelled to face the east. In this respect, the eastern direction is generally considered their Qibla. And the Jews, who mostly lived in the Levant, Babylon, and other such regions, had to face approximately towards the west; in this respect, the western direction was their Qibla. But for the Muslims of that time who lived in Madinah, the Kaaba was situated in the southern direction and between the east and west, which was considered a middle line. These meanings are actually derived from the word *kadhalika*. The commentators have also stated other interpretations of it, which are worthy of discussion and scrutiny. In any case___ the Quran wants to mention the interconnection of all of Islam's programs, in that not only is the Muslims' Qibla a middle one, but all of its programs possess this quality. After this, it further says: The purpose is that you may be established as a nation that is a witness and an exemplar. The Prophet PBUH & His Pure Progeny is also present before you as a witness (and an exemplar) (litakunu shuhada'a 'ala an-nas wa 'ala an-nas wa yakuna ar-rasulu 'alaykum shahida). The Muslim ummah being a witness over all of mankind, and similarly the Prophet PBUH & His Pure Progeny being a witness over the Muslims—this expression may be an allusion to being a role model and an exemplar, because witnesses are always chosen from among those who are exemplars. Meaning, because of the beliefs, insights, and teachings that you possess, become a nation that is an exemplar through them, just as the Prophet PBUH & His Pure Progeny is an exemplar, a model, and a role model among you. That is, through your actions and programs, you bear witness that a person can be religious and also remain connected to the world. A person, while being an individual in society, can completely safeguard the spiritual and moral aspects, and that religion and the world complement each other. Through these beliefs and programs, you bear witness that religion and knowledge, and the world and the Hereafter, are not only not contradictory but are a means of complementing each other. After this, the Quran alludes to another secret of the change of the Qibla, saying: We appointed the qibla (Bayt al-Maqdis) that you were previously upon only so that We might know those who follow the Messenger PBUH & His Pure Progeny from those who turn back on their heels (وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِی کُنتَ عَلَیْہَا إِلاَّ لِنَعْلَمَ مَنْ یَتَّبِعُ الرَّسُولَ مِمَّنْ یَنقَلِبُ عَلَی عَقِبَیْہ). It is noteworthy that it does not say "those individuals who follow you," but rather it says: "those who follow the Messenger of God." This is an allusion to the fact that you are the leader and the messenger of God, therefore they should submit to your command without any reservation or condition. Following in the matter of the Qibla is a simple matter; if a command greater than this were to be given, to question it would be proof of not having abandoned the habits and customs of the era of polytheism and idol worship. *man yanqalibu 'ala 'aqibayh*___ This means to turn back on the back of one's heels. This is an allusion to regression and backwardness. It further states: Although this matter was difficult, except for those whom God had guided (وَإِنْ کَانَتْ لَکَبِیرَةً إِلاَّ عَلَی الَّذِینَ ہَدَی اللهُ ). Truly, until there is divine guidance, the spirit of submitting before Him is not born. It is important that submission to the truth means that when such commands are issued, no feeling of gravity or hardship is felt at all; rather, because the command is from Him, it seems sweeter than honey. The whispering enemies or ignorant friends thought that perhaps the deeds performed before the change of the Qibla would become void and the reward and recompense would be wasted. For this, at the end of the verse, it further says: God will never let your faith (prayers) be wasted. Because God Almighty is Kind and Merciful to mankind (وَمَا کَانَ اللهُ لِیُضِیعَ إِیمَانَکُمْ إِنَّ اللهَ بِالنَّاسِ لَرَئُوفٌ رَحِیم). His commands are like a physician's prescriptions. One day one prescription is salvific, and the next day, another. Each one is correct in its own place and is a guarantor of felicity and perfection. Therefore, the change of the Qibla should not be a cause of any worry for your past or future prayers, because they were all correct and are correct.

The change of the *qiblah* from Jerusalem to the Kaaba became a source of objection for all those who held that every divine ordinance ought to remain permanent. They argued: if it was necessary for us to pray in the direction of the Kaaba, why was this command not issued from the very first day? And if Jerusalem held precedence — being the *qiblah* of the former Prophets as well — why was it then changed? This also provided the enemies with an arena for taunt and ridicule. They perhaps alleged that the Prophet had initially prayed in the direction of the *qiblah* of his predecessors, but that after achieving success, tribalism had gained the upper hand over him and he had therefore reverted to the *qiblah* of his own people and tribe. Or they claimed that in order to deceive and attract the attention of Jews and Christians toward himself, he had first adopted Jerusalem as his *qiblah*, and when this stratagem proved ineffective, he turned toward the Kaaba. It is evident what manner of doubt and agitation such insinuations — particularly in a society where the light of knowledge had not yet spread and where the customs of polytheism and idol-worship still prevailed — were capable of producing. It is for this reason that the verse under discussion explicitly states that this constituted a momentous trial designed to distinguish the believers from the polytheists. The Kaaba at that time had become the centre of the idols of the polytheists; accordingly, the command was issued that Muslims should temporarily pray in the direction of Jerusalem, so as to demarcate their ranks from those of the polytheists. However, after the migration to Medina and the subsequent establishment of the Islamic polity and community — when the ranks of the Muslims had become fully and unmistakably distinct from all others — it was no longer necessary to maintain this arrangement. The *qiblah* was therefore restored to the Kaaba, which was the most ancient centre of monotheism (*tawḥīd*) and the most venerable focal point of the Prophets. Under these circumstances, it is self-evident that for those who regarded the Kaaba as their ancestral spiritual and sacred heritage, praying in the direction of Jerusalem had been difficult — and the reversion to the Kaaba after Jerusalem was equally difficult. This transition therefore constituted a severe trial for the Muslims, so that whatever remnants of polytheism still lingered within them might be consumed in this crucible, and so that their former associations tainted by *shirk* might be severed entirely. As has already been noted, in principle God transcends all spatial limitation. The *qiblah* is nothing more than a symbol of unity and solidarity of ranks, and its change cannot fundamentally alter anything of essential significance. The most important matter is submission to the command of God and the shattering of the idols of bigotry and obstinacy.

In the lexicon, the meaning of *wasat* is the middle limit between two things. Another of its meanings is attractive, beautiful, exalted, and noble. Apparently, both these meanings trace back to a single reality, because nobility, beauty, and greatness are generally found in that which is far from excess and deficiency and is in a state of moderation. How excellent is the expression the Quran has used for the Muslim Ummah in this regard, naming it the middle and moderate nation. This Ummah is moderate. In terms of creed: it neither adopts the path of extremism (*ghuluw*) nor takes the path of falling short and polytheism (*shirk*); it is neither a proponent of predeterminism (*jabr*) nor of absolute free will (*tafweez*); regarding the divine attributes, it neither holds the belief of anthropomorphism (*tashbeeh*) nor of their negation (*ta'teel*). This Ummah is moderate. In terms of spiritual and material values. It is not completely drowned in the material world to the point of forgetting spirituality, nor is it so immersed in the world of spirituality that it becomes completely unaware of the material world. This Ummah is moderate. It is not like most groups of the Jews, who know nothing besides material objectives. And not like the Christian leaders, who remain ascetics who have renounced the world. This Ummah is moderate from the perspective of knowledge and wisdom. It is not such that it becomes stagnant in its own knowledge and does not welcome the knowledge of others, nor is it so afflicted with an inferiority complex that it follows every voice. This Ummah is moderate. From the perspective of social relations, it does not build a fortress around itself and become isolated from the rest of the world, nor does it let go of its originality and independence to the extent that it becomes lost among other nations, like the deluded people of the East and West. This Ummah is moderate. In its moral ways, in terms of worship and contemplation. In short, this Ummah is moderate in every aspect. A true Muslim is not a one-dimensional person; rather, from various aspects, he is an exemplar of human perfection. That is to say, he is a person of thought, faithful, fair-minded, a striver, courageous, brave, kind, active, and not greedy. The middle limit is such an expression that, on the one hand, signifies the Islamic Ummah being a witness—because those who are on the middle line know all the deviant lines to the right and left—and on the other hand, the cause and reason for this concept is also hidden within it. Meaning, it states that if you are witnesses over the creation of the entire world, then the proof for it is your moderation and your being a middle nation. (Reference: Al-Manar, under the verse in discussion).

When all those things which we have mentioned above are gathered in any nation (ummah), it will surely become the vanguard of truth and reality, because its programs will be the scale and standard for distinguishing truth from falsehood. It is noteworthy that it is narrated in several traditions that the Ahl al-Bayt have said: نحن الامة الوسطی و نحن شہدآء اللہ علی خلقہ و حججہ فی ارضہ نحن الشہدآء علی الناس الینا یرجع الغالی و بنا یرجع المقصر۔ [Apparently, here it should be *yalhaqu* instead of *yarji'u*. (Translator)] We are the middle nation (ummah wasat), we are Allah's witnesses over His creation and His proofs on His earth. We are the witnesses over the people. Those who exaggerate must return to us, and those who fall short must leave this path and join us. (Reference: Nur al-Thaqalayn, vol. 1, p. 134). As we have said repeatedly, such traditions do not limit the broad meaning of the verse, but rather, they introduce the most perfect exemplars of the model and standard within this nation (ummah) and point out those models who are present in the first rank.

`لنعلم` (so that We may know) and other such words used for God in the Quran are not in the sense that God does not know something beforehand and becomes acquainted with it afterwards; rather, what is meant by it is the establishment of that thing and its manifestation in an external form. Its explanation is that the Lord of the worlds is aware of all events and existents from the very beginning. Although those things come into the world of existence gradually, the occurrence of these events and existents does not cause any kind of increase in His knowledge and wisdom. Rather, that which He already knew beforehand takes a practical form through it. Its example is like this: an engineer prepares a blueprint for a building and says, "I am doing this work for the purpose of seeing the result that is in my mind," meaning, "to give my intellectual blueprint a practical form." (Of course, God's knowledge is very different from human knowledge, but this example clarifies the issue to some extent). و ان کانت لکبیرة الا علی الذین ہدی اللہ___ Indeed, to take a step contrary to habit and to not come under the influence of undue sentiments is very difficult, except for those who truly believe in God.

At this point a question naturally arises: what, fundamentally, is the purpose of orienting oneself toward the *qiblah*? Is God not transcendent and exalted beyond all time and space? Does the Quran itself not declare: *"Fa-ayynamā tuwallū fa-thamma wajhu Allāh"* — "Wherever you turn, there is the Face of God." On this basis, what is the significance and consequence of facing a particular direction — and with such insistence that if the direction of the *qiblah* cannot be determined, one is required to pray in all four directions so as to be assured of having discharged one's obligation? The answer is as follows: unity and solidarity occupy a position of the utmost importance in Islam, and Islam regards as obligatory — or at the very least as strongly recommended — every ordinance that conduces to harmony and cohesion. Were the direction of the *qiblah* left unspecified and every individual permitted to stand facing whichever direction he chose, a scene of extraordinary disorder and disarray would ensue. Certain sacred sites have an ancient and deeply rooted connection with worship and devotion. It is therefore most fitting — both for the preservation of unity and for the cultivation of greater attentiveness toward the original centres of worship — that a single point be designated as the *qiblah*, so that all the peoples of the world may, at the time of worship, converge their minds and hearts upon one and the same focal point. In this way, innumerable circles are drawn, all sharing a single centre of worship, which thus becomes the enduring symbol of their unity.

As has been indicated before, Bayt al-Maqdis was the temporary qibla of the Muslims. Therefore, the Prophet of Islam (PBUH & His Pure Progeny) was waiting for the command to change the qibla to be issued, especially because after the arrival of the Noble Prophet (PBUH & His Pure Progeny) in Madinah, the Jews had used this matter as a basis for their claims and would always object to the Muslims, saying that they had no qibla of their own and that before them [the Jews], they [the Muslims] did not even know anything about the qibla. Now, their acceptance of our qibla is proof of their acceptance of our religion. They made this and other such objections. The verse under discussion alludes to this issue. Issuing the command for the change of the qibla, He says: We see you turning your face towards the sky, the center of the revelation's the background of the revelation of Ayat, with expectant eyes (قَدْ نَرَی تَقَلُّبَ وَجْہِکَ فِی السَّمَاءِ). Now We shall turn you to a qibla that shall please you (فَلَنُوَلِّیَنَّکَ قبلة ترضھا). From now on, turn your face towards Masjid al-Haram and the Kaaba (وَحَیْثُ مَا کُنتُمْ فَوَلُّوا وُجُوہَکُمْ شَطْرَہُ). As has been stated, according to narrations, this change of the qibla occurred during the Zuhr prayer, which is a sensitive and important moment. The messenger of God's revelation took the Prophet's (PBUH & His Pure Progeny) arms and turned his face from Bayt al-Maqdis towards the Kaaba, and the Muslims also immediately turned their rows. It is even mentioned in one narration that the women took the place of the men, and the men took the place of the women (it should be remembered that Bayt al-Maqdis was to the north, while the Kaaba was situated in the south). It is a noteworthy matter that among the signs of the Prophet of Islam (PBUH & His Pure Progeny) in previous scriptures was also the change of the qibla. Since the People of the Book had read that he would pray towards two qiblas (یصلی الی القبلتین), for this reason, after this command in the aforementioned verse, it is further stated: Those who were given the heavenly Book know that this command is the truth and is from their Lord (وَإِنَّ الَّذِینَ اُوتُوا الْکِتَابَ لَیَعْلَمُونَ اَنَّہُ الْحَقُّ مِنْ رَبِّہِم). Furthermore, the fact that the Prophet of Islam (PBUH & His Pure Progeny) was not influenced by the customs of his surroundings and initially ignored the Kaaba—which had become a center for idols and was the center of reverence for all the Arabs of that region—and adopted the qibla of a limited minority, was in itself a proof of the truthfulness of his call and that his programs were from God. At the end of the verse, the Quran says: And Allah is not unaware of what they do (وَمَا اللهُ بِغَافِلٍ عَمَّا یَعْمَلُونَ). This is an indication that these people, instead of accepting the change of the qibla as a sign of his truthfulness, which was mentioned in previous scriptures, began to conceal it and, on the contrary, created a front against the Prophet of Islam (PBUH & His Pure Progeny). God is well aware of their actions and intentions.

The meanings and import of the verse presently under discussion clearly indicate that it was revealed prior to the preceding verse, yet appears after it in the Quranic text. The reason for this is that the verses of the Quran were not compiled in accordance with the chronological order of their revelation; rather, certain considerations occasionally arise whereby a verse revealed at a later point appears earlier in the arrangement — among such considerations being the primacy and importance of the subject matter itself.

From the above verse, it is known that the Noble Prophet PBUH & His Pure Progeny particularly desired that the qibla be changed towards the Kaaba, and he was waiting for a command to be revealed from God in this regard. The reason for this was perhaps that the Prophet PBUH & His Pure Progeny had a deep love for Prophet Ibrahim and his relics. Furthermore, the Kaaba was the most ancient center of monotheism. He knew that Bayt al-Maqdis was a temporary qibla, but his desire was that the real and final qibla be appointed soon. Since he had submitted to the command of God, he did not bring this request to his tongue; he only kept his expectant gaze fixed towards the sky, which shows how much love and attachment he had for the Kaaba. The sky is perhaps mentioned because the angel of revelation used to descend upon him from above; otherwise, there is no place or location for God, nor for His revelation.

The second point worthy of consideration here is that in the aforementioned verse, instead of the word Ka'bah, the phrase شطر المسجد الحرام has been used. This is perhaps because for those praying in distant regions, the precise determination of the House of Ka'bah is very difficult. Therefore, instead of the House of Ka'bah, which is the actual Qiblah, Masjid al-Haram is mentioned, which is a vast area. Specifically, the word شطر was chosen, which means side or direction. This is so that the implementation of the Islamic command is easy for all people. Furthermore, the long rows of congregational prayer are often longer than the length of the Ka'bah itself. For this situation as well, the Shar'i responsibility has been clarified. It is evident that for those living far away, determining the exact boundaries of the Ka'bah or Masjid al-Haram is a very difficult task, but standing while facing that direction is easy for everyone. (Some commentators have said that one meaning of شطر is half. Based on this meaning, شطر المسجد الحرام and وسط المسجد الحرام [the middle of Masjid al-Haram] are synonymous, and we know that the Ka'bah itself is in the middle of Masjid al-Haram (Tafsir al-Kabir by Fakhr al-Razi, under the verse in question)).

There is no doubt that the Quran apparently addresses the Prophet PBUH & His Pure Progeny, but its meaning is general and for all Muslims (except for those few instances for which there is evidence of them being specific to the Prophet PBUH & His Pure Progeny). This gives rise to the question of why, in the aforementioned verse, the noble Prophet PBUH & His Pure Progeny and the believers were commanded separately to turn their faces towards Masjid al-Haram and pray. It is possible that this repetition is because the issue of the change of Qibla was one of uproar and clamor. Therefore, it was possible that the minds of the new Muslims would become anxious due to the uproar and venomous objections, and they would make the excuse that (fawalli wajhaka) is only an address to the Prophet PBUH & His Pure Progeny, and thus would be hesitant to pray towards the Kaaba. Therefore, at this juncture, after a specific address, Allah the Exalted made a general address to all Muslims to emphasize to them that this matter of the change of Qibla is not specific, but rather this command is the same for everyone.

The Quran says: "qiblatan tarḍāhā" (i.e., the qibla with which you are pleased). It is possible that this might create the misunderstanding that this change was to please the Prophet (PBUH & His Pure Progeny). However, if one pays attention to the matter, this misunderstanding will be removed, that Bayt al-Maqdis was a temporary qibla and the noble Prophet (PBUH & His Pure Progeny) was waiting for the announcement of the final qibla, so that on the one hand, the Jews would be silenced, and on the other hand, the people of Hijaz would be more inclined towards the religion of Islam because they had a special attachment to the Kaaba. Additionally, this was the first qibla, and therefore turning towards it makes it clear that Islam is not a racial religion; and also that by this, the invalidity of the idols of the idol-worshippers present in the House of Kaaba is also made apparent.

If a person were to look from outside the Earth at the rows of Muslim worshippers praying facing the Kaaba, they would see several circles, one inside the other, until the circles converge to the actual center, i.e., the Kaaba. This demonstrates a unity and centrality. The concept of the Islamic Qibla is undoubtedly of a much higher standard than the Christian method, according to which all Christians are commanded to perform their worship facing east, wherever they may be. This is why the science of astronomy and the science of geography developed rapidly among Muslims in the early days of Islam, because determining the Qibla in different parts of the world was not possible without this knowledge.

You have read in the commentary of the previous verse that the People of the Book knew that not only could no objection be raised against the Prophet of Islam for the change from Bayt al-Maqdis to the Kaaba, but it was, in fact, a proof of his truthfulness. This is because they had read in their books that the promised Prophet would pray towards two qiblas. However, the specter of undue prejudice and rebellion did not allow them to accept the truth. In principle, if a person has not already made a final decision on matters, they are amenable to explanation and understanding, and their views can be changed through proof, logic, or miracles, and the truth can be established before them. But if they have already determined their position definitively, especially stubborn, prejudiced, and ignorant people, they cannot be changed at any cost. That is why the Quran, in the verse under discussion, states definitively: Even if you were to bring every sign and proof to these People of the Book, they would not follow your qibla (وَلَئِنْ أَتَيْتَ الَّذِينَ أُوْتُواْ الْكِتَابَ بِكُلِّ آيَةٍ مَّا تَبِعُواْ قِبْلَتَكَ). Therefore, do not exhaust yourself in this task, and do not persist in seeking their guidance, because they will not submit to the truth at any cost, and the spirit of seeking truth within them is essentially dead. Regrettably, it must be said that all prophets, more or less, had to face such individuals who were either wealthy and influential, or educated but deviant and wayward, or ignorant and prejudiced common people. After this, it is further stated: And you will never follow their qibla (وَمَا أَنتَ بِتَابِعٍ قِبْلَتَهُمْ). Meaning, if they think that their clamor and uproar, arguments, and taunts will cause the qibla of the Muslims to change again, then this is their ignorance; rather, this qibla is now forever. In fact, one way to end the clamor of the opponents is for a person to stand firm with resolute determination and make it clear that they will not make any change in the path of truth. It is further stated: Nor do some of them follow the qibla of others (وَمَا بَعْضُهُم بِتَابِعٍ قِبْلَةَ بَعْضٍ). Meaning, the Jews do not follow the qibla of the Christians, nor do the Christians follow the qibla of the Jews. Then, for emphasis and with greater decisiveness, it says to the Prophet: And if you were to follow their desires after the knowledge that has come to you from God, then you would surely be among the wrongdoers and oppressors (وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُم مِّن بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ إِنَّكَ إِذاً لَّمِنَ الظَّالِمِينَ). Addressing the Prophet in a conditional form is seen repeatedly in the Quran. In fact, there are three purposes for this: 1. So that all people may know that no discrimination or distinction is accepted in the divine laws. Not only the common people, but the prophets themselves are not beyond them. Therefore, if, hypothetically, even the Prophet were to deviate from the truth, he too would be deserving of divine punishment. Although, such a hypothesis regarding the prophets is not practically possible given their faith, immense knowledge, and station of piety and God-consciousness, and in technical terms, it is said that a conditional proposition does not imply the existence of the condition. 2. So that all people may hold themselves accountable and know that if this is the case with the Prophet, then they must strive with all their effort to fulfill their responsibilities and should never surrender or admit defeat in the face of the enemy's deviant inclinations and clamor. 3. To make it clear that the Prophet also does not have the authority to make any changes or alterations on his own, and it is not that he can do whatever he wishes. Rather, he too is a servant of Allah and is subject to His command.

See ayat 147 for tafseer.

After the previous discussions, the verses under consideration discuss the stubbornness and prejudice of a group from among the People of the Book. It is stated: The scholars of the People of the Book recognize the Prophet as they recognize their own sons (الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ). They have read this Prophet's name, signs, and characteristics in their religious books, but despite this, some among them try to knowingly conceal the truth (وَإِنَّ فَرِيقاً مِّنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ). One group among them, upon seeing the clear signs of Islam, has accepted it, such as Abdullah ibn Salam, who was from among the Jewish scholars and later accepted Islam. It is narrated that he used to say: ana a'lamu bihi minni bibni I recognize the Prophet of Islam better than my own son. [Reference: Al-Manar, vol. 2 and Tafsir al-Kabir by Fakhr al-Din al-Razi (under the verse in discussion)]. This verse points to a remarkable reality, which is that the physical and spiritual attributes of the Prophet of Islam and the signs of his region were so vivid, bright, and clear in the previous scriptures that a complete picture of him existed in the minds of those who were connected to these books. Could anyone possibly imagine that there was no name or sign of the Prophet of Islam in these books, and yet the Prophet would say to them with such clarity that all my attributes are present in your books? If that were the case, would not all the scholars of the People of the Book have come into severe and open confrontation with the Prophet and said to him, "Here you are, and here are our books, where are those names and attributes of yours?" Was it possible that one of their scholars would submit before you merely on this basis? Therefore, such verses are solely a proof of your truthfulness and righteousness. After that, to emphasize the previous discussions regarding the change of the Qibla, it was said: This command is the truth from your Lord, so never be among the doubters (الْحَقُّ مِنْ رَبِّکَ فَلاَتَکُونَنَّ مِنْ الْمُمْتَرِین). In this way, this sentence consoles the Prophet and emphasizes to him that he should not allow the slightest hesitation or doubt in the face of the enemy's venomous propaganda, whether it is the issue of the change of the Qibla or any other, and whether the enemy gathers all its forces against it. In this discourse, although the addressee is the noble Prophet, as has been said, in reality, all people are intended. Otherwise, it is a given that a Prophet who has a constant connection with revelation never falls into any doubt or suspicion, because for him, revelation holds the status of witnessing, sense, and certainty.

This verse is, in fact, a response to the Jews who had created a great uproar regarding the change of the qibla. It is stated: For every community, there is a direction which God has appointed (and to which it turns) (وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا). In the long history of the prophets, there were several qiblas, and changing them is not a strange or unusual thing. The qibla is not a fundamental principle of religion in which there can be no change or alteration, nor is it like the matters of creation that cannot be moved back and forth. Therefore, do not talk excessively about the qibla, and instead, vie with one another in good deeds and virtues (فَاسْتَبِقُوا الْخَیْرَاتِ). Instead of expending effort on this individual issue, go out in search of virtues and purities and try to surpass one another, because the value and worth of your existence lie in righteous and pure deeds. This subject matter is exactly like verse 177 of this same surah, in which it is stated: لَیْسَ الْبِرَّ انْ تُوَلُّوا وُجُوہَکُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَکِنَّ الْبِرَّ مَنْ آمَنَ بِاللهِ وَالْیَوْمِ الْآخِرِ وَالْمَلاَئِکَةِ وَالْکِتَابِ وَالنَّبِیِّین Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in God, the Last Day, the angels, the Book, and the prophets (and performs righteous deeds). Now, if you want to test Islam or the Muslims, then test them in these programs, not in the matter of the change of qibla. After this, to warn the objectors and to encourage the righteous, it is stated: Wherever you may be, God will bring you all together (اینما تکونوا یات بکم اللہ جمیعا), so that the righteous may be rewarded for their good deeds and the evil-doers may be punished for their evil deeds. It is not so that one group performs the best of deeds while another does nothing but spew venom, engage in sabotage, and spoil the works of others, and then both are treated the same, and there is no reckoning, reward, or punishment for them. Since it is possible that for some people this sentence may seem strange—that God will gather the scattered particles of dust, wherever they may be, and the same human being will step into the realm of existence again—it is therefore stated immediately after: And God has power over all things (ان اللہ علی کل شیی قدیر). In reality, this sentence at the end of the verse is the proof for the preceding sentence (اینما تکونوا یات بکم اللہ جمیعا).

It is narrated from the Imams of the Ahl al-Bayt in several narrations that by (أَيْنَمَا تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعًا), the companions of Hazrat Mahdi are meant. Among these narrations, there is a narration in the book Rawdat al-Kafi from Imam Muhammad al-Baqir that after mentioning this sentence, he stated: i.e., Ashab al-Qa'im al-thalathumi'ah wa al-bid'ah 'ashar rajulan hum wallah al-ummah al-ma'dudah qala yajtami'un wallah fi sa'ah wahidah qaza'an ka-qaza' al-kharif. What is meant by this are the companions of Imam al-Qa'im, who are three hundred and thirteen individuals. By God, they are the ones meant by "ummah ma'dudah". By God, they will all gather in a single moment like the clouds of the autumn season, just as those clouds gather and join one another as a result of strong wind. (Reference: Nur al-Thaqalayn, vol. 1, p. 139). It is narrated from Imam Ali ibn Musa al-Rida: Wa dhalika wallah an law qama qa'imuna yajma' Allahu ilayhi jami'a shi'atina min jami' al-buldan. By God, when Hazrat Mahdi rises, God will gather all of our Shia from all the cities to him. (Reference: Tafsir al-Mizan, vol. 1, p. 331). If it were not for the preceding and succeeding contextual indicators, this exegesis would have been acceptable, but in light of these indicators, it can be said that the apparent meaning is the one we have already stated. [i.e., these narrations are the esoteric exegesis of the verse (translator)].

The similarity of the verse "ھو مولیّھا" is with (فلنولینک قبلة ترضھا), but suppose this verse points to the same exegesis, then this is not in the sense of deterministic predestination (qada and qadr), but rather that qada and qadr which is compatible with the concept of freedom. (For further clarification, refer to the book *Angiza-e Paidaish-e Mazhab*, chapter on Qada and Qadr).

See ayat 150 for tafseer.

These verses pertain to the matter of the change of the *qiblah* and the events that ensued thereafter. In the first verse, by way of an emphatic injunction, it is declared: from whatever place — city or region — you depart, turn your face in the direction of the Masjid al-Ḥarām at the time of prayer *(wa min ḥaythu kharajta fa-walli wajhaka shaṭra al-Masjid al-Ḥarām).* This is then further reinforced with the declaration: this commandment is the truth and issues from your Lord *(wa innahu la-al-ḥaqqu min rabbik).* At the close of the verse, by way of admonition and warning to those who conspire against it — and simultaneously as an alert to the believers — it is stated: "God is not heedless of what you do" *(wa mā Allāhu bi-ghāfilin ʿammā taʿmalūn).* This successive series of emphatic reiterations — which continues into the following verse as well — reflects the reality that the matter of the change of *qiblah* and the abrogation of the prior ordinance was an exceedingly grave and burdensome matter for a community of newly converted Muslims, and likewise furnished the obstinate and hostile enemy with a means for venom and propaganda. At this juncture, and at every other such moment of transformation and developmental revolution, it is precisely such categorical and explicit declarations accompanied by successive reiterations that are capable of dispelling doubts and misgivings. When the leader of a community, at such critical and sensitive moments, defines his position with unwavering resolve, definitive intention, and unalterable determination, the conviction of his allies is strengthened and the enemy is rendered permanently despondent. This point recurs with conspicuous clarity throughout the Quran. Moreover, these reiterations are by no means mere repetition; they are accompanied by new injunctions. Just as the preceding verse had defined the responsibility of Muslims residing in the city of Medina regarding the *qiblah*, so in the present verse and the one that follows, the ordinance is extended and clarified with respect to travelling worshippers and every other location and region. In the subsequent verse, a universal ordinance is promulgated concerning the orientation toward the Masjid al-Ḥarām from every location. It is declared: from wherever you depart and toward whatever direction you travel, turn your face toward the Masjid al-Ḥarām at the time of prayer *(wa min ḥaythu kharajta fa-walli wajhaka shaṭra al-Masjid al-Ḥarām).* Although the address in this clause is formally directed toward the Prophet of Islam, it is unquestionably applicable to all those who perform the prayer. The subsequent clause provides further clarification and emphasis, declaring: and wherever you — the Muslims — may be, turn your faces toward it *(wa ḥaythu mā kuntum fa-wallū wujūhakum shaṭrahu).* The verse then proceeds to allude to three important points:

It is declared: this change of the *qiblah* was effected so that people might have no argument or proof against you *(li-allā yakūna lil-nāsi ʿalaykum ḥujjah)* — for among the signs of the promised Prophet recorded in the earlier celestial scriptures was the sign that he would pray in the direction of two *qiblahs*. Had this change not come to pass, the Jews on one hand would have found grounds to speak against the Muslims, saying: "We have read in the Torah that one of the signs of the promised Prophet is that he shall pray toward two *qiblahs*, yet this sign is not to be found in Muḥammad." The polytheists on the other hand would have raised the objection: "He claims to have come to revive the religion of Ibrahim, so why has he abandoned the Kaaba — the very foundation of which was laid by Ibrahim?" The change of the *qiblah*, however, rendered both of these objections null and void. There are, nonetheless, always those who are given to subterfuge and transgression and who acknowledge no rational argument. The Quran therefore makes provision for their exception, declaring: except those among them who have committed injustice *(illā alladhīna ẓalamū minhum).* Such individuals stand upon no straight path whatsoever. If the Muslims pray in the direction of Jerusalem, they say: "That is the *qiblah* of the Jews — you Muslims have no permanent *qiblah* of your own." And if they revert to the Kaaba, they say: "You lack constancy and stability — your religion too will change before long." These pretextmakers and fabricators of excuses perpetrate injustice under the guise of truth. They wrong themselves and they wrong others, for they erect barriers in the path of others' guidance.

After designating this obstinate and hostile group as transgressors, the Quran declares: Do not fear their poisonous and demoralising utterances in the least, and fear Me alone (fa-lā takhshawuhum wa ikhshawnī). This was declared because it was possible that some people might be seized with apprehension on account of them. This is a universal and foundational principle of Islamic monotheistic cultivation: that fearing nothing and no one other than God — or, expressed otherwise, fearing nothing save disobedience to the truth — is the hallmark and distinguishing mark of every sincere Muslim believer. If this conviction holds sovereign sway over the soul and spirit, the people of faith shall never be defeated. Those nominal Muslims, however, who act contrary to this commandment — who at times stand in awe of Eastern power and at times are seized with dread before Western power; who at times tremble before internal hypocrites and at times shrink in fear from external enemies — that is, those who fear everything and everyone save God — shall remain in a perpetual state of wretchedness, degradation, and defeat.

The final argument advanced in connection with the change of the qiblah is articulated as follows: this was effected so that I might educate and cultivate you, liberate you from the bonds of prejudice and blind conformity, and complete My bounty upon you, so that you might be guided (wa li-utimma niʿmatī ʿalaykum wa laʿallakum tahtadūn). The change of the qiblah was in reality a form of education and a completion of divine favour for the Muslims — so that they might become acquainted with discipline and order and be distanced from blind imitation and prejudice. For as has already been noted, God in the initial period commanded the Muslims to pray in the direction of Jerusalem in order to distinguish their ranks from those of the idol-worshippers, so that their position vis-à-vis the polytheists might be rendered unambiguous — since the polytheists performed prostration toward the Kaaba, which had at that time been transformed into a great house of idols. However, after the migration, once the Islamic polity had been established, the command was issued to face the direction of the Kaaba, and the Muslims began orienting themselves toward the most ancient centre of monotheism. In this manner, a significant stage in the process of development and spiritual cultivation was successfully traversed.

See ayat 152 for tafseer.

In the last part of the previous verse, God Almighty stated the completion of favor and the guidance of creation as a reason for the change of the qibla. In the verse under discussion, the word "Kama" points to this, that not only is the change of the qibla a favor from God for you, but God has also given you many other favors. Just as I have sent a Messenger to you from among your own kind. The word "minkum" (i.e., from your own kind) may be an indication that he is from the human species, and only a human can be a nurturer, leader, and role model for other humans, and he is aware of the hardships, needs, and problems of his own kind, and this is a very great favor. Or the meaning is that he is from your tribe and family and is your compatriot, because due to intense racial prejudice, it would not have been possible for the Arabs to submit to a prophet who was not from their race and nation, as it is in Surah Shu'ara, verses 198 and 199: وَلَوْ نَزَّلْنَاهُ عَلَى بَعْضِ الْأَعْجَمِينَ فَقَرَأَهُ عَلَيْهِم مَّا كَانُوا بِهِ مُؤْمِنِينَ If We had revealed the Quran to a person who was not an Arab and he had recited it before them, they would never have believed. This was considered a very significant favor for them, that the Prophet was from among themselves. However, this was a matter for the beginning, but in the end, the issue of nation, tribe, homeland, and geographical borders was removed from the Islamic programs, and the true and eternal law of Islam was announced, which introduces humanity instead of homeland, religion, and race. After mentioning this favor, four other favors are indicated which they received through the blessing of the Prophet: 1. He recites Our verses to you: (yatlu 'alaykum ayatina). The word "yatlu" is from the root "tilawah" in the lexicon, which means to bring something consecutively. For this reason, when buildings are constructed under a continuous, proper system, the Arabs express it with "tilawah". Meaning, the Prophet of God recites God's words before you consecutively under a proper and suitable system, so as to prepare your hearts to accept them and understand their meanings. This organized and suitable recitation creates a readiness for education and training, which will be indicated in the subsequent sentences. 2. He purifies and nurtures you: (wa yuzakkikum). Raghib in Mufradat says that the meaning of "tazkiyah" is to increase and to cause to grow and develop. Meaning, through the verses of God, the Prophet increases your spiritual and material, and individual and collective, perfections and gives you growth. He makes the flowers of virtue bloom on the branches of your being and purifies your existence from the rust of the evil attributes of the era of ignorance (Jahiliyyah) that have polluted your society. 3. He teaches you the Book and Wisdom: (wa yu'allimukum al-kitaba wal-hikmah). Although education (ta'lim) is a prerequisite for purification (tarbiyah), as has been pointed out before, purification is mentioned before education to establish that it is the primary objective, for which education is but a means. As for the difference between the Book and Wisdom, it is possible that the Book refers to the verses of the Quran and the divine revelation that was sent down to the Prophet (PBUH) in the form of a miracle, and Wisdom refers to the Prophet's (PBUH) speech and teachings which are for the clarification and exegesis of the truths of the Quran and were stated to give practical form to its laws and commandments. These very teachings are called the Sunnah, whose source is also divine revelation. It is also possible that the Book refers to the commandments and laws, and Wisdom refers to the secrets, philosophy, justice, and its consequences. Some commentators are of the view that Wisdom refers to that state and aptitude which is produced by the teachings of the Quran, and by possessing it, a person keeps an account of all matters and performs each one in its proper place. (Reference: Tafsir Fi Zilal, vol. 1, p. 194). The author of Tafsir al-Manar, after mentioning the interpretation that Wisdom means the Sunnah, declares it to be incorrect and argues for this from verse 39 of Surah Bani Isra'il, in which it is stated: ذلک مما اوحی الیک ربک من الحکمة These are matters which your Lord reveals to you from wisdom. In our view, the answer to this objection is clear, and it is that the concept of Wisdom is broad. Therefore, it is possible that here it means the verses of the Quran and those secrets that were revealed to the Prophet through revelation. Where Wisdom is mentioned along with the Book (Quran) (such as in the verse under consideration and other similar verses), there Wisdom certainly means something other than the Book, and that can be nothing other than the Sunnah. 4. He teaches you that which you did not know: (wa yu'allimukum ma lam takunu ta'lamun). Although this concept is present in the previous sentence, which mentions the teaching of the Book and Wisdom, the Quran states it separately with specificity to make them understand that if there were no prophets and messengers, many sciences would have remained hidden forever. They are not only moral and social leaders, but also leaders in knowledge. Without their guidance, maturity in any aspect of human sciences would not have been possible. From what has been stated, it is apparent that in the verse under consideration, God has indicated five of His favors, which are: First... the Prophet being from the human species. Second... reciting the divine verses before the people. Third and Fourth... teaching and purifying. AndFourth... To teach the people those matters which they did not know without the Prophet. After the mention of God's blessings, in the next verse, the people are being told that it is necessary to be grateful for these blessings and to benefit from every blessing in the correct manner, which is the way of showing gratitude, and not to be ungrateful for the blessings. He says: Remember Me so that I may remember you, and be grateful to Me and do not be ungrateful (fa-dhkurūnī adhkurkum wa-shkurū lī wa-lā takfurūn). It is clear that the sentence (Remember Me so that I may remember you) does not point to a relationship between God and His servants like the one that exists between humans, where they say to one another, "You remember us, and we will remember you." Rather, it points to an educational and creational principle. Meaning, remember Me... the remembrance of such a Pure Being who is the source of all virtues and goodness, and in this way, keep your soul and spirit pure and illuminated, and be ready to receive the mercy of the Lord. Remaining attentive towards and remembering that Being will make one more resolute, more powerful, and more united in all kinds of activities. Similarly, being grateful and not being ungrateful is not a mere formality, nor is it just the utterance of words from the tongue. Rather, the objective is to use every blessing in its proper place and to spend it for the purpose for which it was created, so that this may become a cause for an increase in the blessing and mercy of God Almighty. A few important points:

The exegetes have mentioned many things in the explanation of this sentence. Many meanings have been stated regarding what is meant by the remembrance of the servants and the remembrance of God. Fakhr al-Din al-Razi has collected these in Tafsir al-Kabir under ten topics: 1. Remember Me through obedience so that I may remember you with My mercy. The evidence for this meaning is verse 132 of Surah Al-Imran: اطیعوا اللہ و الرسول لعلکم ترحمون۔ Obey Allah and the Messenger, that you may obtain mercy. 2. Remember Me with supplication so that I may remember you with acceptance. The evidence for this is verse 60 of Surah Mumin, in which it is said: ادعونی استجب لکم۔ Call upon Me; I will respond to you. 3. Remember Me with praise and obedience so that I may remember you with praise and blessings. 4. Remember Me in the world so that I may remember you in the Hereafter. 5. Remember Me in private so that I may remember you in gatherings. 6. Remember Me in times of abundant blessings, I will remember you in hardships. 7. Remember Me through worship so that I may help you. The evidence for this is this sentence from Surah Al-Hamd: ایاک نعبد و ایاک نستعین۔ 8. Remember Me through striving and effort so that I may remember you with guidance. The evidence for this is verse 69 of Surah Al-Ankabut, in which it is said: و الذین جاہدوا فینا لنہدینہم سبلنا۔ And those who strive for Us - We will surely guide them to Our ways. 9. Remember Me with truthfulness and sincerity, I will remember you with salvation and further distinction. 10. Mention My Lordship, I will remember [you] with mercy. (The entire Surah Al-Hamd can be evidence for this meaning). (Reference: Tafsir al-Kabir by Fakhr al-Razi, vol. 4, p. 144 (with a brief explanation and some additions)). Each of these meanings is one of the vast manifestations of the verse, and the verse under consideration includes all these meanings, and even more concepts, for example: Remember Me with gratitude so that I may remember you with an abundance of blessings. In verse 7 of Surah Ibrahim, it is said: لئن شکر تم لا زیدنکم۔ If you are grateful, I will surely increase you [in favor]. As we have said, indeed, every kind of attention towards God has a formative and developmental effect. Through the remembrance of God, this effect reaches man, and as a result of this attention, the soul and spirit develop the capacity for the the background of the revelation of Ayat of those blessings that are connected to the remembrance of God.

It is established that the remembrance of God does not just mean remembering with the tongue, but the tongue is the interpreter of the heart, meaning, one should keep one's attention towards His pure being with heart and soul. That attention which keeps a person from sin and prepares them for obedience to His command. On this basis, it is narrated in numerous hadiths from the leaders of Islam that the remembrance of God means practical remembrance. As is in a hadith narrated from the Holy Prophet PBUH & His Pure Progeny, in which he advised Hazrat Ali (peace be upon him), saying: ثلاث لاتطیقھا ھذہ الامة: المواساة للحق فی مالہ و انصاف الناس من نفسہ و ذکر اللہ علی کل حال و لیس ھو سبحان اللہ و الحمد للہ و لا الہ الا اللہ و اللہ اکبر و لکن اذا ورد علی ما یحرم اللہ علیہ خاف اللہ تعالی عندہ و ترکہ۔ There are three things that this ummah does not have the (complete) ability to perform: Sympathy and equality with a religious brother in one's wealth, a just decision regarding one's own rights and the rights of others, and remembering God in all situations. And by this is not meant saying *SubhanAllah wa alhamdulillah wa la ilaha illallah wa Allahu akbar*, but rather, it means that when a forbidden act comes before him, he fears God and abandons it. (Tafsir Noor al-Thaqalayn, vol. 1, p. 140, with reference to Kitab al-Khisal).

See ayat 154 for tafseer.

Regarding the occasion of revelation of the second verse under consideration, some commentators have narrated from Ibn Abbas as follows: This verse was revealed concerning those who were killed in the Battle of Badr. Their number was fourteen. Six were from the Muhajireen and eight were from the Ansar. After the battle ended, some people would talk in this manner, saying that so-and-so has died. Upon this, this verse was revealed, which explained that it is not correct to call the martyrs dead (mayyit).

The previous verses discussed education, training, remembrance, and gratitude. In light of their broader meaning, which encompasses most religious commandments, the first verse under discussion addresses patience and perseverance, without which the preceding concepts can never be put into practice. First, it is stated: O you who have believed, seek help through patience and prayer (ya ayyuha allatheena amanoo ista'eeno bi al-sabr wa al-salah). And with these two strengths (perseverance and attention towards God), advance to battle against difficulties and severe adversities, and success will be at your feet, for indeed, Allah is with the patient (inna Allaha ma'a al-sabireen). Some people think that the meaning of patience is to endure misfortunes, to surrender oneself to unpleasant events, and to lay down arms before the factors of defeat. However, the concept of patience is the opposite of this. The meaning of patience and forbearance is to persevere in the face of every difficulty and incident. For this reason, some scholars of ethics have described three aspects of patience: 1. Patience in obedience (to be patient against the difficulties that arise in the path of obedience). 2. Patience against sin (to stand firm against rebellious and transgressive sins and the factors that incite desires). 3. Patience in adversity (to remain steadfast in the face of unpleasant events, not to become distressed, and not to lose heart). There are very few subjects that have been repeated and emphasized in the Holy Quran as much as patience and perseverance. The Holy Quran discusses patience approximately seventy times, of which ten instances relate to the person of the Holy Prophet PBUH & His Pure Progeny himself. The life stories of great, valiant men bear witness that the most important or sole factor of their success was patience. Those who are devoid of this quality are defeated in many hardships and tribulations. In fact, it can be said that the role patience plays in a person's progress and advancement is greater than the influence of means, aptitude, and intelligence. For this reason, it is mentioned in the Holy Quran in a very emphatic manner. The Quran says at one place: innama yuwaffa al-sabiroona ajrahum bi-ghayri hisab. The patient will receive their reward without account. (Zumar: 10) At another place, regarding patience in the face of adversities, it is said: inna dhalika min 'azm al-umoor. This is indeed of the firmest of matters. In reality, perseverance and steadfastness are among the highest virtues of a human being, and without them, the remaining virtues have no value or worth. That is why it is stated in Nahj al-Balagha: Alaykum bi al-sabr fa-inna al-sabr min al-iman ka al-ra's min al-jasad, wa la khayra fi jasad la ra'sa ma'ahu, wa la fi iman la sabra ma'ahu. You must have patience and perseverance, for the importance of patience to faith is like that of the head to the body. Just as there is no benefit in a body without a head, similarly, there is no stability in faith without patience, nor does it yield any result. (Reference: Nahj al-Balagha, Short Sayings 82). In Islamic traditions, patience has been deemed the highest virtue so that a person may show perseverance and turn a blind eye to the pleasure of sin, even when the means for it are available. The early revolutionary Muslims were surrounded on all sides by powerful, bloodthirsty, and merciless enemies. Therefore, in the verse under discussion, they were specifically commanded to employ patience and perseverance in the face of various adversities. Faith in God results in personal independence, confidence, and self-reliance. The history of Islam has pointed out with great clarity that this was the true foundation of all successes. The second thing that is introduced with special importance alongside patience in the above-mentioned verse is prayer. That is why it is stated in Islamic hadiths: Kana 'Ali (as) idha halahu amrun faza'a qama ila al-salah thumma tala hadhihi al-ayah wa ista'eeno bi al-sabr wa al-salah. Whenever a difficult matter confronted Hazrat Ali (peace be upon him), he would stand for prayer, and after the prayer, he would set out to solve that problem and would recite this verse: wa ista'eeno bi al-sabr wa al-salah. (Al-Mizan, vol. 1, p. 153, with reference to Kitab al-Kafi). One should not be surprised by this at all, because when a person is faced with such severe adversities and unbearable difficulties, he considers his own power and ability to be insignificant before them. Consequently, he becomes needful of a support that is unlimited and infinite in every aspect. Prayer connects a person to such a source, and by finding its support, a person, with a tranquil heart, easily breaks through the terrifying waves of difficulties and emerges. Therefore, in the above-mentioned verse, two principles are essentially taught. One is to trust in God, to which prayer points, and the second is self-reliance and self-confidence, which is referred to by the title of patience. After the issue of steadfastness, patience, and perseverance, the second verse discusses the eternal and everlasting life of the martyrs, which has a close connection with patience and perseverance. First, it is forbidden to call these people (the martyrs) dead. It is stated: And do not say about those who are killed in the way of Allah and drink the cup of martyrdom, "They are dead" (wa la taqooloo liman yuqtalu fi sabeeli Allahi amwat). After that, it is stated with further emphasis: Rather, they are alive, but you perceive not (bal ahya'un wa lakin la tash'uroon). Generally, in every movement, there is a group of cowardly and comfort-seeking people who take themselves to one side and remain aloof.remains. These people do not just refrain from working themselves, but they also try to dishearten others. Whenever an unpleasant incident occurs, these people express sorrow over it and declare it as proof of this movement and uprising being useless and futile, whereas they are oblivious to the fact that to this day, no sacred objective and valuable mission has been achieved without sacrifice or sacrifices, and this has been a practice of this world. The Noble Quran repeatedly speaks about such people and severely rebukes and reprimands them. A group of this type of people also existed in the early days of Islam. When a person attained the blessing of martyrdom in the field of jihad, these people would say, "So-and-so has died," and by expressing sorrow over his death, they would cause distress for others. In response to such poisonous talk, the Lord of the worlds unveils a great reality and says explicitly that you have no right to call those who give their lives in the way of God "dead." They are alive. They are alive forever and receive spiritual food and sustenance from the court of God, they talk to one another, and they are completely happy and joyful with their successful destiny. But you people, who are imprisoned and confined within the limited four walls of the material world, cannot perceive these realities. A few important points

There is a difference of opinion among the commentators regarding what the life of martyrs is like. The difference of opinion is that the martyrs possess a type of barzakhi and spiritual life, because their bodies generally disintegrate. According to the statement of Imam Sadiq (peace be upon him), their life is with a Mithali (archetypal) body (that body which is beyond ordinary matter but is similar to this body, the details of which will come under Surah Al-Mu'minun, verse 100, in which it is stated: و من وراعھم برزخ الی یوم یبعثون). [Tafsir Nur al-Thaqalayn, vol. 3, p. 559. Under Surah Al-Mu'minun, verse 100]. Some commentators consider it an unseen life specific to the martyrs and say that we do not have much knowledge of the nature and manner of this life. Some commentators, in this context, take life to mean guidance and death to mean ignorance, and say that the meaning of the verse is that whoever is killed in the way of God, do not call him misguided; rather, he is guided. Some state the meaning of the martyrs' eternal life to be that their name and purpose will remain alive. By considering the interpretation we have already stated, it becomes clear that none of these possibilities are acceptable, nor is there a need to interpret the verse in a metaphorical sense, nor is there a need to consider the life of Barzakh as specific to the martyrs. Rather, the martyrs possess a special kind of barzakhi and spiritual life. They have the distinction of proximity to the mercy of the Lord and they benefit from various kinds of bounties.

Through the verse under consideration on the subject of martyrdom, and through other verses of the Quran, Islam has prepared the ground for a very important and new factor. This is the factor that creates the strength to fight against falsehood for the sake of truth. This is a factor whose effectiveness is greater than any kind of weapon and it is more impactful than anything else. This factor defeats the most dangerous and terrifying weapons of every era. We have seen this very reality with our own eyes with great clarity throughout the history of the Islamic Revolution in our country, Iran, that the love for martyrdom, despite the lack of all kinds of apparent means, became the factor for the success of the mujahideen of Islam. If we reflect upon the details of Islamic jihad and the selflessness and sacrifice of the mujahideen in the history of Islam and in enduring revolutions, who with their entire being have shown devotion for the exaltation of this pure religion, we will see that one important reason for all these successes is this great lesson of Islam: that in the path of God and the way of truth and justice, the meaning of martyrdom is not annihilation, destruction, and death, but rather it means eternal life and everlasting honor and glory. The mujahideen who have learned such a lesson from this great school of thought can never be compared with ordinary warriors. An ordinary soldier is concerned with protecting his own life, but the intention of a true mujahid is the protection of his school of thought, and he devotedly gives his life, sacrifices himself, and takes pride in it.

This verse also provides clear proof of human life in the *barzakh* (the life after death and before the Resurrection), and it is a response to those who say that the Quran has not discussed the survival of the soul and the life of the *barzakh*. For further explanation of this topic, the eternal life of the martyrs, their reward with God, and the great status of those killed in the way of God, refer to *Tafsir-e-Namuna*, Volume 3 (under Surah Al-Imran, verse 169).

See ayat 157 for tafseer.

See ayat 157 for tafseer.

After mentioning martyrdom in the path of God, the eternal life of the martyrs, and patience and gratitude—each of which are different aspects of divine trial—this verse generally points towards trial and its various forms, and mentions its certainty and immutability. It is stated: It is a certain matter that We will surely test you with a few things, such as fear, hunger, loss of wealth and lives, and a shortage of fruits (وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ). Since success in these tests is not possible without patience and steadfastness, it is therefore stated at the end of the verse: And give good tidings to those who show patience and perseverance (و بشر الصابرین). And these are the individuals who beautifully overcome these difficult trials. They should be given good tidings. As for the lethargic and irresolute people, they return from the places of trial disgraced. The subsequent verse explains more about the patient ones (sābirīn). It is stated: They are those who, when they face any calamity, say, "We are for God and to Him we shall return" (الذین اذآ اصابتہم مصیبة قالوا انا للہ و انا الیہ راجعون). In light of the fact that we are for Him, we learn this lesson: we should not feel any sorrow at the loss of blessings, because all these blessings, and indeed our very existence, belong to Him. Today He bestows something upon us, and tomorrow He takes it back; there is certainly some wisdom in both. Paying attention to the reality that we will all return to His court, we learn this lesson: this is not an eternal abode. The decline of these blessings and the fluctuations in these gifts are all things that will pass very quickly, and they are a means of spiritual development. Therefore, paying attention to these two fundamental principles greatly strengthens the spirit of patience and steadfastness. It is clear that `انا للہ و انا الیہ راجعون` does not mean mere verbal utterance, but rather turning one's attention to its reality and spirit. A world of monotheism (tawhīd) and faith resides within its meaning. The final verse under discussion describes the great favor and grace of God Almighty for those who are patient and steadfast in great trials. It is stated: These are the ones upon whom are the favor, grace, and blessings (ṣalawāt) of God (أُولَـئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ). [The author of Al-Manār writes that ṣalawāt means great honor, successes, a high station with God, and exaltation among the servants of God. It is narrated from Ibn 'Abbās that it means the forgiveness of sins (Al-Manār, vol. 2, p. 40). However, it is clear that the meaning of ṣalawāt is vast. It includes all these matters, as well as the shade of mercy and divine blessings]. These favors and mercies give them the strength to not fall into error and deviation on this perilous path. Therefore, it is stated at the end of the verse: And they are the ones who are guided (اٴوْلَئِکَ ہُمْ الْمُہْتَدُونَ). In these few verses, the great trial from God, its various aspects, the factors for success, and the results of the trial are clearly explained. A few important points

The issue of trial and test has been discussed extensively. The first question that arises in the mind is this: is not the purpose of a trial and test to make clear that which is unclear, and to reduce the scale of our ignorance and foolishness? If this is so, then why does the Lord of the worlds, whose knowledge encompasses all things, who is aware of the internal and external secrets of every person and every thing, and who knows the unseen of the heavens and the earth with His limitless knowledge, conduct a test? Is there anything hidden from Him that would be revealed through a test? The answer to this important question should be sought. The meaning of trial and test in relation to God is very different from the meaning that is prevalent among us. The objective of our tests is the same as what has been stated above, i.e., to obtain more information and to remove ambiguity and ignorance. But God's test is, in reality, another name for nurturing and training, which is explained as follows: in the Quran, in more than twenty places, the test is attributed to God Almighty. This is a universal law and a perpetual tradition (sunnah) of the Lord that He brings forth hidden potentials (a process called bringing from potentiality to actuality). He tests His servants to train them, just as steel is put into a furnace to make it stronger. In technical terms, this is called tempering. Similarly, God Almighty puts man into the furnace of severe events for nurturing and training, and prepares him to face difficulties. In fact, God's test is like that of an experienced gardener who puts capable seeds into prepared soil. These seeds, benefiting from natural gifts, grow and develop, and gradually face difficulties, battle with events, and stand firm against severe storms, back-breaking cold, and scorching heat. Until beautiful flowers bloom on their branches, or they become robust and fruitful trees. To strengthen soldiers from a military perspective, they are made to go through artificial war exercises and are put through various kinds of difficulties, hunger, thirst, heat, cold, arduous events, and tough problems, so that they become strong and experienced. This is also the secret behind God's tests. The Majestic Quran, clarifying this reality in one place, says: وَلِیَبْتَلِیَ اللهُ مَا فِی صُدُورِکُمْ وَلِیُمَحِّصَ مَا فِی قُلُوبِکُمْ وَاللهُ عَلِیمٌ بِذَاتِ الصُّدُورِ۔ God tests that which is in your chests, so that your hearts may become completely pure, and He is aware of all your inner secrets. (Al-Imran: 154) Hazrat Amir al-Mu'minin Ali (alayhis salam) has given a very profound definition of the divine tests. He says: و ان کان سبحانہ اعلم بہم من انفسہم و لکن لتظہر الافعال التی بہا یستحق الثواب و العقاب۔ Although He knows the inner states of His servants better than they themselves do, He still tests them so that the good and bad deeds, which are the criteria for reward and punishment, may become manifest. (Reference: Nahj al-Balagha, Short Sayings, sentence 93). Meaning, a person's inner attributes alone are not the standard for reward and punishment until they are manifested through the person's actions and character. God tests His servants so that what is hidden within their being comes into action, and potentiality reaches actuality, and thus they become deserving of reward or punishment. If there were no test from God, these potentials would not be manifested, and the fruits of deeds would not grow on the branches of the human tree. In Islamic logic, this is the philosophy of the divine test.

Since the system of the world of being is a system of perfection, nourishment, and training, and all beings are on a journey of perfection. Trees reveal their hidden potential through fruit. When storms come, the waves of the sea reveal various kinds of minerals, which shows the potential of the sea. According to this general law, all people, from the prophets to the common folk, must be tested so that they may reveal their potential. The tests of God have different forms; some are difficult and some are easy, therefore their results are also different. In any case, trial and test is for everyone. The Holy Quran, referring to the general test of humans, states: اٴَحَسِبَ النَّاسُ اَنْ یُتْرَکُوا اَنْ یَقُولُوا آمَنَّا وَہُمْ لاَیُفْتَنُون۔ Do people think that they will be left alone just because they say, "We believe," and that they will not be tested? (Ankabut: 2) The Quran has also mentioned the tests of the prophets, it states: وَإِذْ ابْتَلَی إِبْرَاہِیمَ رَبُّہُ۔ God tested Ibrahim. (Baqarah: 124) In another place, it is stated: فَلَمَّا رَآہُ مُسْتَقِرًّا عِنْدَہُ قَالَ ہَذَا مِنْ فَضْلِ رَبِّی لِیَبْلُوَنِی اَاَشْکُرُ اَمْ اَکْفُرُ۔ When the follower of Sulaiman brought the throne of Bilqis from a distant place in the blink of an eye, Sulaiman said, "This is from the grace of my Lord, to test me whether I am grateful or ungrateful." (Surah Naml: 40)

The aforementioned verse mentions a few examples of the matters through which man is tested. These include fear, hunger, financial loss, and loss of life, but the trials are not limited to these methods. Rather, in addition to these, some other methods of divine trial have also been mentioned in the Quran. For example, children, prophets, divine commands, and even some dreams are also a means of trial. Similarly, all good and evil are also counted among the divine trials: `و نبلوکم بالشر و الخیر`. (Anbiya. 35) Therefore, the methods of testing mentioned in the verse under consideration are not exhaustive; rather, they are clear examples of divine trials. It is evident that as a result of the tests, people will be divided into two groups. One that will succeed in the tests and the other that will fail. For example, if a situation of fear arises, one group keeps itself away from it so that not even the slightest harm may befall it. These are the people who evade responsibility and accountability. They flee from battles by finding connections or making excuses. For example, their words are quoted in the Quran: `نخشی ان تصیبنا دآئرة`. We fear lest a calamity should befall us. (Ma'idah. 52) By saying this, they turn away from their divine responsibility. The successful ones are those who remain steadfast in the face of fear and, with faith and trust, eagerly offer themselves for sacrifice. It is stated in the Quran: `الَّذِینَ قَالَ لَہُمْ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَکُمْ فَاخْشَوْہُمْ فَزَادَہُمْ إِیمَانًا وَقَالُوا حَسْبُنَا اللهُ وَنِعْمَ الْوَکِیل`. When people would say to the believers that the situation is dangerous and your enemies are prepared, [and that] you should retreat, their faith and trust would increase, and they would say, "Allah is sufficient for us, and what an excellent Trustee He is." (Al 'Imran. 173) Regarding the hardships and factors of trial mentioned in the verse under discussion, such as hunger and the loss of wealth and life, not everyone reacts in the same way to these either. Some examples of this are found in the text of the Quran, which will be explained in their respective places.

Here another question arises: when all human beings are participating in a vast divine test, what is the path to success among them? The verse under discussion answers this question, and several other verses of the Quran also clarify this matter. In this regard, a few important points are mentioned below. 1. The first step for success in the tests is the one mentioned in this short but meaningful sentence: wa bashshir is-sabirin. This sentence clarifies that patience and steadfastness are the secret to success on this path, which is why the patient and steadfast people are being given the glad tidings of success. 2. The events, hardships, and difficulties of this world are transient, and this world holds no more status than a passageway. Paying attention to this matter is the second factor for success, which is stated in this sentence: Inna lillahi wa inna ilayhi raji'un. We are for God, and our return is to Him. Fundamentally, this sentence, which is known as the "kalima istirja'" (the phrase of returning), is the essence of the highest lessons of *inqita' ila Allah*, meaning, to rely on His pure essence in all things and at all times. If we see that the great figures of religion, taking inspiration from the Quran, would utter this sentence at times of great calamities, it was so that the severity of the calamities could not shake them, and as a result of their faith in God's ownership and the return of all beings to Him, they would endure all these events and remain steadfast. Amir al-Mu'minin Ali (peace be upon him) says in the commentary of this sentence: Inna qawlana inna lillah iqrarun 'ala anfusina bil-mulk wa qawlana wa inna ilayhi raji'un iqrarun 'ala anfusina bil-hulk. The fact that we say "inna lillah" is an acknowledgment of the reality that we are His property, and that we say "wa inna ilayhi raji'un" is an affirmation that we will perish and be destroyed. 3. Seeking help from divine power and divine grace is another important factor. This is because when ordinary people are faced with events, they cannot maintain their balance and are caught in anxiety. But since the friends of God have a clear program and goal, instead of becoming bewildered and lost, they continue on their path with tranquility and peace. And God also grants them greater insight so that they do not make a mistake in choosing the right path. As the Quran says: Wa alladheena jahadoo feena lanahdiyannahum subulana. Those who strive in Our cause, We will surely guide them to Our paths. (Ankabut: 69) 4. Reflecting on the history of past peoples and understanding their circumstances is very effective for the preparedness of the human spirit in divine trials and for success in these tests. If a person feels alone in the problems they face, their strength to confront them weakens. But if attention is paid to the fact that throughout the long course of history, all exhausting difficulties and severe divine tests have existed for all nations, then the outcome of the tests of every nation and people can become a cause for an increase in a person's steadfastness. On this basis, the Glorious Quran, to encourage the Prophet (PBUH & His Pure Progeny) and for his and the believers' spiritual strengthening, points to the history of past peoples and the painful events of their lives. For example, it says: Wa laqad istuhzi'a bi rusulin min qablika. If you are mocked and ridiculed, do not be distressed; ignorant people did the same to past prophets as well. (An'am: 10) At another place, it says: Wa laqad kudhdhibat rusulun min qablika fasabaroo 'ala ma kudhdhiboo wa oodhoo hatta atahum nasruna. If you are denied, it is not a matter of surprise. Past prophets were also denied, but they showed fortitude and steadfastness in the face of their opponents' denial and when they were subjected to harm and affliction. Ultimately, Our help and aid reached them. (An'am: 34) 5. Being mindful of the fact that all these events are occurring before God and that He is aware of all matters is another factor for endurance. For those who are participating in a difficult competition, when they feel that some of their friends are present around the field of competition, enduring difficulties becomes easier for them, and they become ready to face the difficulties with greater enthusiasm and eagerness. When the presence of a few spectators can affect the human spirit so much, then being mindful of the fact that the Almighty Lord is watching my efforts in the field of trial, how much love and passion will that create for continuing this struggle. The Quran says: When Prophet Nuh (peace be upon him) faced a very severe reaction from his people, he was commanded to build the ark. In the words of the Quran: Wa isna'i al-fulka bi-a'yunina. Build the ark before Our eyes. (Hud: 37) *Bi-a'yunina* (before the eyes of Our knowledge), this word gave Prophet Nuh (peace be upon him) so much strength of heart that the harsh attitude and mockery of the enemies could not cause the slightest tremor in his feet of steadfastness. This same concept is narrated from the Chief of Martyrs, the leader of the strivers in the path of God, Imam Husayn (peace be upon him). In the field of Karbala, when some of his dear ones had painfully drunk the cup of martyrdom, he said: Hawwana 'alayya ma nazala bee annahu bi-'aynillah. I know that all this is...It is taking place before the eyes of God, therefore, bearing them is easy for me. (Reference: Bihar al-Anwar, vol. 45, p. 46).

This misunderstanding should not arise that God's tests are always through difficult and unpleasant events; rather, sometimes God also tests His servants through abundant blessings and great successes. As the Quran says: و نبلوکم بالشر و الخیر فتنة۔ And We will test you with evil and with good as a trial. (Anbiya: 35) In another place, there is the saying of Prophet Sulaiman (peace be upon him): ہذا من فضل ربی لیبلونی ء اشکر ام اکفر۔ This is from the favor of my Lord to test me whether I will be grateful or ungrateful. (Naml: 40) A few other points are also noteworthy here: (a) It is not necessary that all people be tested in all ways; rather, it is possible that each group is tested with one thing, because it is necessary to consider individual and collective circumstances and temperaments. (b) It is possible that a person may succeed excellently in some tests, while facing severe failure in other tests. (c) It is also possible that one person's test becomes the means for another person's test. For example, God Almighty tests someone by putting them through the tragedy of their beloved child, and this same trial brings others into the field of testing, to see whether or not they fulfill the requirements of sympathy towards him and whether or not they try to help him in the pain and sorrow of his affliction. (d) As has been indicated, divine tests are all-encompassing, to the extent that even the prophets are not exempt from them. In fact, their trials, in view of the gravity of their responsibility and accountability, are many times more severe than those of others. The verses of many surahs of the Holy Quran bear witness to this reality that every one of the prophets, according to his share, was put into the hot furnace of trials. So much so that some of them were afflicted with various trials for a long period before attaining the station of prophethood, so that they would become completely strong and complete their preparation for the guidance and leadership of the people. (Here, 'before attaining the station of prophethood' means (before the declaration of prophethood). (Translator)). Among the followers of the school of the prophets, there are also such brilliant examples of patience and steadfastness in the field of testing that can become a model and an example for others. Umm Aqil was a Muslim woman from a village. Two guests came to her. At that time, her son had gone towards the desert with the camels. At that very moment, she received news that a furious camel had thrown her son into a well and he had died. The believing woman told the person who brought the news of her son's death, "Dismount from your ride and help me in receiving the guests." She had a sheep. She gave it to that person to slaughter. The food was prepared and placed before the guests. They ate and marveled at her patience and steadfastness. One of the people present says, when we had finished eating, that believing woman came to us and asked, "Is there anyone among you who is well-versed in the Quran?" A person said: "Yes, I have knowledge." She said: "Recite some verses of the Quran that may be a source of solace for my heart upon my son's death." He says: I recited these verses: و بشر الصبرین الذین اصابتہم مصیبة قالوآ انا اللہ و انا الیہ راجعون اولئک علیہم صلوات من ربہم رحمة و اولئک ہم المہتدون۔ The woman took leave of them and then stood facing the Qibla and offered a few rak'ahs of prayer. After that, she addressed the court of God thus: اللہم انی فعلت ما امرتنی فانجزلی ما وعدتنی۔ O God! I have done what You commanded and have not let go of patience, so grant me the mercy and blessings that You have promised. After that, she added: "If it were so that someone could remain alive in this world for someone else..." One of the people present says: I thought she would say: "my son would have remained for me." But I saw that she was saying: "the Prophet of Islam PBUH & His Pure Progeny would have remained for his Ummah." (Reference: Safinat al-Bihar, vol. 2, p. 7 (entry: sabr)).

Before the advent of Islam, and similarly for a time after, the idol-worshipping polytheists would come to Makkah to perform the rites of Hajj. Along with the rituals whose foundation was laid by Prophet Ibrahim (peace be upon him), they would also perform some superstitions and polytheistic acts. The rites of Hajj included standing at Arafat, sacrifice, circumambulation (tawaf), and performing sa'i between Safa and Marwa, but the form of these acts had become quite distorted. Islam once again reformed this program. The correct and polytheism-free rituals were retained, but a line of invalidation was drawn over the superstitions. Among the acts and rites that were performed was performing sa'i, meaning to walk, between the two famous hills of Safa and Marwa. In many narrations from both the Shia and the Ahl al-Sunnah, it is stated that during the era of ignorance (Jahiliyyah), the polytheists had installed a large idol on Mount Safa, whose name was Asaf. On Mount Marwa, another idol was fixed, whose name was Na'ilah. While performing sa'i, they would climb these two hills and touch these idols, considering them sacred. For this reason, the Muslims disliked performing sa'i between Safa and Marwa. They thought that in the prevailing circumstances, performing sa'i between Safa and Marwa was not a proper thing to do. Upon this, the aforementioned verse was revealed, which stated that Safa and Marwa are among the symbols (sha'a'ir) and signs of Allah. If some ignorant and foolish people have polluted them with the impurity of idols, this does not mean that Muslims should abandon an obligation like sa'i. There is a difference of opinion as to when this verse was revealed. According to some narrations, it was revealed at the time of Umrat al-Qada (7 AH). On this journey, one of the conditions the Prophet (PBUH & His Pure Progeny) had with the polytheists was that they would remove these two idols from Safa and Marwa. They acted upon this condition but installed them again in the same place. For this reason, some Muslims refrained from performing sa'i between Safa and Marwa. This noble verse forbade them from doing so. Some are of the opinion that this verse was revealed on the occasion of Hajjat al-Wada (the final Hajj of the Noble Prophet PBUH & His Pure Progeny in 10 AH). If this possibility is accepted, then on the other hand, it is also an established fact that at that time, not only were there no idols on Safa and Marwa, but not even a trace of idols remained anywhere in the vicinity of Makkah. Therefore, the acceptable point is that this displeasure of the Muslims in performing sa'i between Safa and Marwa pertains to an earlier time when the idols Asaf and Na'ilah were placed upon them.

This verse was revealed in specific psychological circumstances, which have already been mentioned. First, the Muslims were informed that Safa and Marwa are among the symbols and signs of God (Inna al-Safa wa al-Marwata min sha'a'ir Allah). After this premise and introduction, the conclusion is stated thus: Those who perform the Hajj or Umrah of the House of God, there is no sin upon them if they perform tawaf and sa'i between these two hills (faman hajja al-bayta aw i'tamara fala junaha 'alayhi an yattawwafa bihima). The fact that the polytheists have wrongly contaminated these divine symbols with idols does not diminish the importance of these two sacred places. At the end of the verse, it is stated: Whoever voluntarily does good, then indeed, Allah is Appreciative and Knowing (wa man tatawwa'a khayran fa-inna Allaha Shakirun 'Alim). Allah Almighty, in return for obedience and the performance of good deeds, appreciates and gives thanks for the actions of His servants through a good reward, and He is well aware of their intentions. He knows who holds an attachment to idols and who is averse to them. A few important points

Safa and Marwah are the names of two small hills in Makkah. Due to the expansion of Masjid al-Haram, they are now located in the eastern part of the mosque, in the direction of the Hajar al-Aswad and Maqam Ibrahim. These two hills are approximately 420 meters apart from each other. This distance is now in the form of a large, covered hall, and the pilgrims perform Sa'i under this roof. The height of the hill of Safa is fifteen meters, and the height of Marwah is eight meters. Safa and Marwah are currently the names of two hills (in terminology, this is called 'alam [a proper name]), but lexically, the meaning of Safa is a strong and clean stone, which does not contain soil, sand, or pebbles. And the meaning of Marwah is a strong and coarse stone. Sha'a'ir is the plural of Sha'irah, which means a sign or a symbol. Sha'a'ir Allah are those signs that remind a person of God and bring a sacred thing to the forefront of one's mind anew. I'tamar is from the root of Umrah, which means the additional parts of a building that, when joined to it, cause its completion. However, in the terminology of Shari'ah, Umrah refers to those specific acts that are performed as an addition during Hajj, and sometimes separately under the name of Umrah Mufradah. Umrah resembles Hajj in several aspects.

It is true that reading and hearing the life stories of great people leads a person towards perfection, but a more correct, more profound, and deeper method also exists, and that is to observe and see the places where the men of God stood in the path of God and the centers where such events actually occurred. These places and centers are themselves living and animate history, while books are silent and lifeless. At such places, the distances of time shrink for a person, and he feels himself a participant in the original event, and it seems to him as if he is seeing the events with his own eyes. The formative effect of such observations is far greater than that of conversation and the study of books. This is the station of feeling, not the destination of perception. This is the stage of affirmation, not the station of imagination, and this is actuality, not mentality. On the other hand, we also know that very few among the great prophets have passed through various fields of struggle and severe trials like Prophet Ibrahim (peace be upon him), so much so that the Quran has said about him: إِنَّ ہَذَا لَہُوَ الْبَلاَءُ الْمُبِینُ۔ Indeed, this is a very clear and great test and trial. (As-Saffat: 106) It was these struggles and severe trials that trained and nurtured Prophet Ibrahim (peace be upon him) in such a way that the crown of honor of (Imamate) was placed upon his head. The rituals of Hajj, in reality, fully depict in the hearts the fields of Prophet Ibrahim's (peace be upon him) struggles, and the stages of monotheism, servitude, sacrifice, and sincerity. While performing these rites, if Muslims are aware of their spirit and secrets and pay attention to their various aspects, then this is a great school of training and a complete course in the knowledge of God, the knowledge of the prophets, and the knowledge of man. Now we return to the incident of Prophet Ibrahim (peace be upon him) and the historical aspects of Safa and Marwa. Ibrahim (peace be upon him) had reached old age, but he had no children. He requested a child from God. In his old age, a son was bestowed upon him from the womb of his handmaiden Hajar, whom he named Ismail (peace be upon him). His first wife, Sarah, did not like that Prophet Ibrahim (peace be upon him) should have a son from the womb of another woman besides her. Allah the Exalted commanded Prophet Ibrahim (peace be upon him) to take the mother and son and settle them in Makkah, which at that time was a waterless and barren desert. Ibrahim (peace be upon him) obeyed God's command and took them to the land of Makkah, which was so dry and barren that there was no sign of even a bird there. When Ibrahim (peace be upon him) left them and returned alone, his wife began to cry, wondering what a woman and a nursing infant would do in this waterless and barren desert. The warm tears of this lady and, on the other hand, the wailing and crying of the child. This scene shook the heart of Ibrahim (peace be upon him). He raised his hands in the court of God and submitted: O Lord! Upon Your command, I am leaving my wife and child alone in this scorching, waterless, and barren desert, so that Your name may be exalted and Your house may be inhabited. Saying this, he bid farewell in a state of grief, sorrow, and intense love. Not much time had passed when the provisions of water and food the mother had were finished, and the milk in her breasts also dried up. The restlessness and pleading cries of the nursing infant made the mother so anxious that she forgot her own thirst. She stood up in search of water. First, she went near the hill of Safa, but saw no sign of water. The glimmer of a mirage drew her towards the hill of Marwa, so she ran towards it, but there too, no water was found. From there, a similar glimmer appeared on Safa, so she returned. For the survival of life and to combat death, she made seven such rounds. Finally, the nursing infant was taking his last breaths when suddenly, in a most astonishing way, the spring of Zamzam began to gush forth near his feet. The mother and child drank the water and escaped the death that had become certain. The water of Zamzam was like the water of life. Birds began to come towards this spring from all directions. Caravans saw the flight of the birds and turned their course in that direction, and apparently, in reward for the sacrifice of a small family, a great center came into being. Today, near the House of God, is the dwelling of that lady and her son, Ismail. Every year, approximately fifteen million people come from all corners of the world. It is their responsibility to include this dwelling, which is called the Station of Ismail, in their circumambulation, as if to consider the burial place of this lady and her son a part of the Kaaba. The Sa'i of Safa and Marwa teaches us this lesson: that to keep the name of Truth alive and for greatness, independence, and habitation, one should be ready to stake the life of even a nursing infant. In the Sa'i of Safa and Marwa, this lesson is also hidden: that even after despair, there are many hopes. Ismail's mother, Lady Hajar, continued to search for water where it was not visible, so God also quenched their thirst from a source that could not be imagined. Safa and Marwa say to us that there was a time when idols were installed upon us, but today, due to the continuous efforts and struggle of the Prophet of Islam (peace and blessings of Allah be upon him), the call of 'La ilaha illallah' echoes beside us day and night. The hills of Safa and Marwa have the right to be proudthat we are the first stage of the Prophet of Islam's (PBUH & His Pure Progeny) preaching. When Makkah was drowned in the darkness of polytheism, the sun of guidance rose from here. O you who perform the Sa'i of Safa and Marwa! Let it remain in your hearts that if today thousands of people are responding to the call of the Prophet (PBUH & His Pure Progeny) near this hill, there was also a time when the Noble Prophet (PBUH & His Pure Progeny) stood atop this hill, calling people towards God, and no one would accept. You too should take a step in the path of truth, and if you do not receive a positive response from those from whom hope can be had in the future, do not become disheartened, and continue your work in the same way. The Sa'i of Safa and Marwa teaches us to recognize the value and status of this center and principle of monotheism (Tawhid), for how many people embraced death to preserve this center of Tawhid for you today. For this reason, the Lord of the worlds made it obligatory upon all visitors of the House of Kaaba to walk between these two hills seven times, in a specific dress and a specific appearance that is free from every kind of distinction and identity, in order to renew these matters. Those who, due to pride and arrogance, are not prepared to take a single step in the place where common people pass, and who do not like to walk briskly on the streets, are the very ones who, in obedience to God's command, sometimes walk slowly and sometimes run swiftly. According to traditions, this is the place regarding which the given commands are for awakening the arrogant. فمن حج البیت او اعتمر فلا جناح علیہ ان یطوف بہما و۔۔۔ In linguistics, the meaning of Hajj has been stated as intention, but in the Quran and Hadith, its concept is those specific actions and rituals that Muslims perform in Makkah. When the Quran has already stated that Safa and Marwa are two great signs, a center of servitude for people, and among the symbols of God (Sha'a'ir Allah). It further says: Whoever performs Hajj of the House of God or performs Umrah, there is no blame upon him to go between these two hills. This act is not against the literal meaning of 'Tawaf' because whatever kind of walking it may be, if a person returns to where they started, it is Tawaf, whether the movement is in the form of a circle, like the Tawaf around the House of Kaaba, or not in the form of a circle, like that between Safa and Marwa.

Here a question arises: from the perspective of Islamic jurisprudence, performing Sa'i between Safa and Marwa is obligatory (wajib), whether performing the rites of Hajj or Umrah. However, the apparent meaning of the phrase "la junaha" is that there is no harm in performing Sa'i between Safa and Marwa, and this does not indicate an obligation. The answer to this question becomes clear from the narrations that have been mentioned regarding the occasion of revelation. The Muslims thought that for a long time, the idols Isaf and Na'ilah had been placed on these two hills, and the disbelievers would touch them while performing Sa'i; therefore, it was not appropriate for Muslims to perform Sa'i between them. In this verse, they were told that there is no harm, you should perform Sa'i, because these hills are among the symbols of Allah (sha'a'ir Allah). Therefore, "la junaha" actually came to explicitly remove this aversion and dislike, so as to clarify its original legal status. [The original meaning of 'junah' is an inclination to one side. Since sin diverts man from the truth and inclines him towards falsehood, it is called 'junah']. Furthermore, many obligatory rulings in the Quran have been expressed in this manner. For example, regarding the prayer of a traveler, it is said: وَإِذَا ضَرَبْتُمْ فِی الْاَرْضِ فَلَیْسَ عَلَیْکُمْ جُنَاحٌ اَنْ تَقْصُرُوا مِنْ الصَّلاَةِ ۔ If you are on a journey, there is no harm in shortening the prayer. (Nisa - 101) Although it is clear that shortening the prayer is obligatory for a traveler, not that there is merely no harm in offering the shortened prayer. As a rule, the phrase "la junaha" is used in situations where the listener's mind is already troubled about the matter and they hold negative feelings towards it. Therefore, this is also a method of the Quran for stating some obligatory rulings. Imam Baqir (alayhis salam) has also pointed towards this method in a hadith which is narrated in the book *Man La Yahduruhu al-Faqih*.

In the lexicon, the meaning of *tatawwu'* is to accept obedience and to follow commands. In the convention of the jurists, *tatawwu'* refers to supererogatory (*mustahabb*) deeds. On this basis, most exegetes consider it a reference to a supererogatory Hajj, Umrah, or *tawaf*, and every type of virtuous supererogatory deed. Meaning, whoever performs a good deed under the command of God, then God Almighty is aware of his deed and will certainly give him a reward in return for it. It is possible that this word is a completion and emphasis of the preceding sentences, and that *tatawwu'* means to obey where it is difficult for a person. On this basis, the meaning of this sentence would be that those who perform the *sa'i* of Safa and Marwah in the obligatory Hajj or Umrah, with all its hardship, and complete their Hajj contrary to the internal inclination created by the ignorant practices of the Arabs, God will certainly reward them.

Incidentally, attention should also be paid to the fact that the word *Shakir* (The Appreciative) is a subtle expression for the Lord, which is a manifestation of God's extreme respect for man's good deeds. And when God is appreciative in view of the deeds of His servants, then from this, the responsibility of the servants towards each other and towards God can be gauged.

See ayat 160 for tafseer.

Jalaluddin al-Suyuti has narrated in *Asbab al-Nuzul* from Ibn Abbas that some individuals from among the Muslims, including Ma'adh bin Jabal, Sa'd bin Ma'adh, and Kharijah bin Zayd, asked the Jewish scholars some questions regarding certain contents of the Torah that were related to the appearance of the Prophet (PBUH & His Pure Progeny). They concealed the actual matter and refrained from clarifying it. Upon this, the above-mentioned verse was revealed. (Reference: *Lubab al-Nuqul fi Asbab al-Nuzul*, p. 22).

Although the discourse is directed towards the Jewish scholars, this does not limit the complete and general meaning of the verse, and it is general for all who conceal the truth. This noble verse severely condemns and reprimands those who conceal the truth. It is stated: Those who conceal the clear proofs and guidance We have sent down, after We have made it clear for the people in the Book—upon them Allah curses, and all those who curse, curse them (إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَـئِكَ يَلعَنُهُمُ اللّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ). This verse excellently clarifies that all of God's servants and angels are averse to this act. In other words, concealing the truth is an act that provokes the grief and anger of all supporters of the truth, because what greater treachery could there be than for scholars to conceal the verses of God for their personal gain and to misguide the people, when these are a trust from God with them. The phrase 'min ba'di ma bayyannahu lin-nasi fil-kitab' (after We have made it clear for the people in the Book) indicates that such individuals, in reality, lay waste to the efforts of the prophets and the sacrifices of the men of God, which they undertook for the dissemination, propagation, and preaching of the Divine verses, and this is a very great sin that cannot be overlooked. The word 'yal'anu' appears twice in the verse. This is the present tense verb (fi'l mudari'), and as we know, the present tense verb includes the meaning of continuity. Based on this, the meaning of the verse would be that God and all those who curse are continuously and forever sending curses and condemnation upon such people who conceal the truth, and this is the most severe punishment that can be given to a human being. 'Bayyinat' and 'huda' have a broad meaning, which refers to all the clear proofs and means of guidance that are a cause for people's awareness, awakening, and salvation. The Quran is a book of guidance; therefore, it never closes the door of hope and return for the people. For this reason, the subsequent verse also mentions the path to salvation and atonement for sins, and it is stated in contrast to the severe punishment as follows: Except for those who repent and return to God, reform their deeds, and make clear what they had concealed. Indeed, I will forgive such people and renew for them My mercy which had been cut off from them, because I am the One Who accepts repentance, the Merciful (الا الذین تابوا و اصلحوا و بینوا فاولئک اتوب علیہم و انا التواب الرحیم). If one observes, the coming of 'ana at-Tawwab ar-Rahim' after 'fa-ula'ika atubu 'alayhim' indicates the immense love and perfect kindness of the Lord of the worlds for those who repent. Meaning, He says: If they return, then I too will return with mercy, and I will again bestow upon them My favors and blessings which I had cut off from them. It is noteworthy that He does not say, "If you repent, I will accept your repentance." Rather, He says, "You repent and return, and I too will return." The difference between these two sentences is clear. Furthermore, in every word and style of 'wa ana at-Tawwab ar-Rahim,' there is so much kindness and compassion that this meaning could not be contained in any other expression. Its explanation is that 'ana' is the first-person singular pronoun, meaning 'I myself.' It is used in situations where the speaker has a direct connection with the listener. Especially if a great personality says, "I myself will do this for you," instead of saying, "We will do it this way," there is a huge difference. The grace and favor in the first style are not hidden from anyone. The word 'Tawwab' is also an intensive form (sigha-e-mubalagha). Its meaning is 'the One who returns again and again.' This style breathes the spirit of hope into a person in such a way that all the veils of despair and hopelessness are lifted from the sky of their life, and when the word 'Rahim' is also with it, which points to the special mercy of the Lord. A few important points

That which has been a cause of great corruption and suppression of the truth since ancient times, and whose deadly effects continue to this day, is the concealment of the truth. Although the verse under discussion was revealed concerning a specific incident, as has been said, there is no doubt that its meaning encompasses all who play any such role. The unique severity, warning, and condemnation that has come in the verse under consideration for those who conceal the truth has not come for anyone else. And why should it not be so? Is it not that this heinous act keeps nations and generations steeped in misguidance? Just as the expression of truth can be a cause for the salvation of nations. Man naturally desires the truth, and those who conceal the truth, in reality, prevent human society from reaching its natural perfection. At the time of the advent of Islam and thereafter, if the scholars of the Jews and Christians had disclosed the glad tidings of both testaments (the Torah, the Gospel, and other sacred books) as an expression of reality, and had conveyed to the people what they knew in this regard, it is possible that in a short period, the three communities would have gathered under one banner and reaped the blessings of this unity. And this very act was performed by some scholars of the people of Islam after the death of the Prophet of Islam (PBUH & His Pure Progeny). They continued to conceal the truth. Because of them, the community fell prey to discord and rifts appeared within it. To this day, we are afflicted with calamities as a result of this. Certainly, concealing the truth is not merely the name for hiding the divine verses and the signs of prophethood; rather, it refers to hiding everything through which people can arrive at the truth and reality. Therefore, its meaning is broad. It even applies to situations where there is a need to speak, but one remains silent. This is for the situation where people are in dire need of being informed of the reality of a matter, and scholars and aware intellectuals can fulfill this certain need. In summary, concealing facts about the problems people face so that they may ask questions is not correct. What the author of Tafsir al-Manar has written, citing some people, that facts can be concealed for the sake of a question being asked, does not seem correct. This is especially not correct because the Quran does not only discuss the issue of concealing the truth, but it also considers the statement and expression of facts to be necessary. Perhaps it is because of this misunderstanding that some scholars have kept their mouths shut from stating the facts. Their excuse is that no one has asked them. Whereas the Quran says: وَإِذْ اَخَذَ اللهُ مِیثَاقَ الَّذِینَ اُوتُوا الْکِتَابَ لَتُبَیِّنُنَّہُ لِلنَّاسِ وَلاَتَکْتُمُونَہ۔ God took a covenant from those who were given the Book, that you must make it clear to the people and not conceal it. (Al-Imran: 187) This point is also noteworthy: sometimes, being preoccupied with secondary issues, which causes people to forget the real issues of life, is also a form of concealing the truth. Although this is not the literal meaning of concealing the truth, the philosophy of hiding facts encompasses this as well.

The original meaning of `la'n` is to rebuke and cast away with anger. On this basis, the curse of God means that He removes from His servants that mercy and all favors and blessings which reach them from Him. Some lexicographers say that cursing is the name for punishment and reprimand in the Hereafter and the removal of divine guidance in this world. This is, in fact, one application of the curse, not that the word is confined only to these two meanings. "`La'inoon`" means those who curse. It has a broad meaning. It includes not only the angels and the believers, but besides them, every being that speaks, whether through the tongue of its state or its speech, is also included in it. In this regard, some traditions go so far as to state that all the beings of the earth and the heavens, even the fish in the sea, pray for the good of and seek forgiveness for the seekers of knowledge and the scholars: Wa innahu yastaghfiru li talib al-'ilm man fi al-sama' wa man fi al-ard hatta al-hut fi al-bahr. (Reference: Usul al-Kafi, vol. 1, chapter "Thawab al-'Alim wa al-Muta'allim," Hadith 1). So, just as those beings seek forgiveness for the seekers of knowledge, they certainly also curse those who conceal knowledge.

Regarding this word, we have already mentioned that it is a superlative form. This is also an indication that if a person, deceived by satanic whispers, breaks their repentance, the door of repentance is not closed to them. They should repent again, turn back to God, and manifest the truth. Because God is the one who returns [to mercy] excessively. One should never despair of His mercy and forgiveness.

See ayat 163 for tafseer.

See ayat 163 for tafseer.

In the previous verses, we have seen the consequence of concealing the truth. The verses under consideration also refer to those disbelievers who continue the series of stubbornness, concealment of truth, disbelief, and denial of truth until death comes to them. It is stated: Those who have disbelieved and passed away from the world in a state of disbelief, upon them will be the curse of God, the angels, and all people (إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ أُولَئِكَ عَلَيْهِمْ لَعْنَةُ اللّهِ وَالْمَلآئِكَةِ وَالنَّاسِ أَجْمَعِينَ). This group, like those who conceal the truth, will also be caught in the curse of God, the angels, and all people. The difference is that for these people, no path of return remains because they insisted on disbelief until the end of their lives. It is further stated: They will forever remain under the shadow of the curse of God and the servants of God. The divine punishment will not be lightened for them, nor will they be given any respite (خَالِدِينَ فِيهَا لاَ يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلاَ هُمْ يُنظَرُونَ). Because due to these misfortunes, the foundation of Tawhid (monotheism) is eliminated. In the last verse under consideration, it is stated: Your deity is one God (وَإِلَـهُكُمْ إِلَهٌ وَاحِدٌ). For further emphasis, it is instructed: There is no deity or one worthy of worship other than Him (لاَّ إِلَهَ إِلاَّ هُوَ). At the end of the verse, it states as a proof and reason: That God is the Forgiving, the Merciful (الرَّحْمَنُ الرَّحِيمُ). Indeed, He whose general and special mercy encompasses all, who has established special distinctions for the believers, is certainly the only one worthy of worship, and not another who is entirely in need. A few important points

A significant point emerges from numerous verses of the Holy Quran: those who depart from this world in a state of disbelief and in enmity toward the truth have no path of salvation available to them — and so it ought rightly to be. For felicity or wretchedness in the Hereafter is the direct consequence of those provisions and resources that we carry with us from this world. A person who has consumed his wings in the fire of disbelief and enmity toward the truth shall assuredly possess no capacity for flight in that realm, and his the background of the revelation of Ayat into the abysses of Hell is inevitable — for in the next world there shall be no opportunity to perform acts of redemption. Such a person shall therefore remain in Hell for eternity. This is precisely analogous to a person who, through wilful indulgence in carnal desires and licentiousness, deliberately destroys his own eyesight and remains blind until the end of his life. It is evident that this applies specifically to those disbelievers who knowingly and deliberately choose the path of disbelief and enmity toward the truth. For further elaboration on the question of eternal abidance (khulūd), the reader is referred to the commentary on verses 107 and 108 of Sūrat Hūd, in volume 9.

In the third verse cited above, a conception of divine unity is articulated that negates every form of deviation and associationism (shirk). Occasionally one encounters beings that possess attributes which are singular and unique — exclusive to a single individual, in the technical sense of the term. It is, however, self-evident without requiring elaboration that all such beings may be singular and unique in one or several specific attributes, whereas God is unique and singular in His essence, His attributes, and His acts alike. Rationally speaking, the divine unity is not susceptible of multiplicity or plurality. He is unique from eternity without beginning to eternity without end. He is a unity upon which contingent occurrences and temporal events exercise no influence whatsoever. His uniqueness subsists both within the intellect and independently of it in external reality. In sum, He is unique even in His very uniqueness.

According to the above verses, upon those who conceal the truth falls the curse of all those who curse, in addition to God's. Here, the question arises: is God's curse not sufficient? The answer to this question is clear: in reality, this is a form of emphasis and an expression of hatred and disgust from all the worlds towards those who commit such vile and evil deeds. If it is said, why is the word "nas" (people) used here in a general sense, when at least those who are partners in the crime do not curse such criminals? We would say: the reality is that they themselves are disgusted with this vile act of theirs. This is why if someone were to conceal the truth about them, it would certainly pain them, and they would curse him for it. But where their own interests are concerned, these people make an exception and turn a blind eye.

The discussion of the Oneness of the Lord begins from the previous verse. The verse under consideration is, in reality, a proof for the issue of God's Oneness and the uniqueness of His pure being. As a preface and introduction, let it be noted that order and discipline are proof of the existence of knowledge, wisdom, and intellect. In the books of God-consciousness, we have already explained this principle: when the manifestations of order and discipline are seen in the world of existence, and one's gaze falls upon the harmony and unity of action in the system of nature, attention is immediately drawn towards a single source of knowledge and power, from whom all of this originates. For example, when we reflect on the structure of even one of the seven layers of the eye, it becomes understood that it is impossible for an unconscious, blind, and deaf nature to be the source of such an effect. And when we see the mutual connection and harmony of these seven layers, then the harmony of the entire machinery of the eye with the human body, and then the harmony of one human with other humans, and then the harmony of the entire human community with the whole system of existence, we come to know that all of these have a single source, and they are all signs of the power of the one pure Being. Does not an excellent, good, and meaningful couplet inform us of the poet's high taste and inspired nature? And is the perfect harmony of a few quatrains within a collection of poems not proof that they are all the effects of the nature and taste of an eloquent poet? Keeping this introduction in mind, we now return to the exegesis of the verse. In this verse, six kinds of signs of order and discipline in the world of existence are indicated. Each one of them is a sign of the existence of that great Source. 1. In the creation of the heavens and the earth (ان فی خلق السموات و الارض). Yes—the creation of this magnificent and star-filled sky, these celestial bodies of the upper world in which there are millions of shining suns, millions of fixed and moving stars that speak to us with meaningful signs in the dark night, and which, when viewed through large telescopes, reveal a precise and wondrous system, a system that has bound them to one another like the links of a chain. Similarly, the creation of the earth—where there are various kinds of manifestations of life, where millions of plants and animals exist in different species and forms. All these are signs of that pure Being and clear proofs of His knowledge, power, and uniqueness. It is a matter of wonder that the more human knowledge and perception increase, the greater the majesty and vastness of this universe become in his view, and it is not known how long this expansion of knowledge will continue. The scientists of this age say that there are thousands of galaxies in the upper world. Our solar system is part of one galaxy. In our galaxy alone, there are millions of suns and shining stars. According to the estimates of contemporary scientists, among them are millions of habitable planets with billions of beings—what majesty and power! 2. In the alternation of the night and the day (و اختلاف اللیل و النہار). Yes—this alternation of night and day [The word 'ikhtilaf' may have been used in the sense of coming and going (aamad-o-shud), as it is from the root 'khalf' and 'khilafat,' which means to succeed one another. It is also possible that this 'ikhtilaf' refers to the shortening and lengthening of the night and day, and both meanings could be intended. In any case, this specific system, which possesses many clear effects, cannot come into existence by chance and without a knowing and powerful Being.] and this coming and going of light and darkness with a specific, gradual system. From this, the four seasons come into being. Plants and other living beings gradually pass through the stages of development due to this very system. This is another sign for that pure Being and His lofty attributes. 3. The ships that sail through the sea with that which benefits people (و الفلک التی تجری فی البحر بما ینفع الناس). By means of ships, small and large, man travels upon the vast oceans and goes to different parts of the earth for his purposes. This travel, especially the travel of sailing ships, is due to several systems. a. Those winds that are always present on the surface of the sea. These winds generally blow from the North and South Poles of the earth towards the equator and from the equator towards the North and South Poles. They are called trade winds and counter-trade winds. b. Some winds blow according to a specific program based on regions and provide ships the facility to benefit from this abundant natural wealth and move towards their destination). Similarly, wood has a special natural property due to which it does not sink in water. This also becomes a reason for objects to float on water). The two poles of the earth have an unchanging magnetic property, according to which the needles of a compass move. This also aids in the movement of things on water. Looking at all of these, it can be estimated that until all these systems are united with each other, the abundant benefits that are being obtained from the movement of ships cannot be achieved. [The word 'fulk' means ship; its singular and plural are of the same form]. It is astonishing that with the creation of engine-powered ships in the modern era, the greatness of these matters has not only not diminished but their importance has increased manifold. In today's world, giantOcean-going ships are considered a most important means of transportation. Some ships are as vast as cities. They contain fields, recreational centers, and even markets. On their decks, there are even large airports for airplanes to land. 4. The water that God sends down from the sky, through which He brings the dead earth to life and has dispersed in it all kinds of animals (وَمَا اَنزَلَ اللهُ مِنْ السَّمَاءِ مِنْ مَاءٍ فَاَحْیَا بِہِ الْاَرْضَ بَعْدَ مَوْتِہَا وَبَثَّ فِیہَا مِنْ کُلِّ دَابَّة). The life-giving, fresh, and blessed pearls of rain and the drops of this natural, pure, and transparent water fall everywhere, as if sprinkling life, and bring with them movement and blessing, habitation, and an abundance of bounties. This water, which falls under a specific system, from this lifeless thing all beings and living creatures receive life. All these are messengers of His greatness and power. 5. The regulated blowing of the winds (و تصریف الریاح). The winds not only blow over the seas and propel the ships but also make the dry lands, mountains, valleys, and forests their domain. Sometimes these winds sprinkle the tiny grains of male plants onto female greenery, aiding them in pollination and fertilization. They bring for us the gift of fruits and give rise to various kinds of seeds. At times, these winds move the waves of the seas, mixing the waters with each other in such a way that marine creatures receive new life. Sometimes the winds draw the heat of hot regions to cold regions, and at other times, they transfer the coolness of cold regions to hot regions, thus effectively helping to moderate the earth's temperature. Thus, the blowing of the winds, which contains all these benefits and blessings, is another sign of His immense grace and wisdom. 6. The clouds that are suspended and subservient between the sky and the earth (وَالسَّحَابِ الْمُسَخَّرِ بَیْنَ السَّمَاءِ وَالْاٴَرْضِ). These colliding clouds that are in circulation above our heads. Carrying billions of tons of water, they are suspended between the sky and the earth, contrary to the law of gravity, and they carry this water here and there without creating any danger. This is another sign of His greatness. Furthermore, if this treasure of water did not rain down, the earth would be dry, there would not be a drop of water to drink, there would be no springs or canals for greenery to grow, everywhere would be desolate, and dead dust would be spread over every place. This too is another manifestation of His knowledge and power. Yes—all these are signs and tokens of His pure Being, but for a people who possess intellect and consciousness and who ponder and reflect (لایت لقوم یعقلون). Not for those who are unaware and of little intellect, nor for those who have eyes but are without insight, and have ears but are deaf.165. Some people choose for themselves other deities besides God; they love them as God should be loved. But those who have believed are more intense in their love for God (in comparison to the love the polytheists have for their deities). And those who have done wrong (and have taken someone other than God as a deity), when they see the punishment of God, will know that all power belongs to God (and not to those imaginary deities whom they fear), and that God's punishment and penalty is severe. 166. At that time, the (human and satanic deities and) leaders will disown their followers. They will witness the punishment of God, and the ties between them will be severed. 167. Then the followers will say, "If only we could return to the world again, so that we too may disown them just as they have disowned us today." (Yes) thus will God show them their deeds as regrets (and their deeds will appear to them as utter despair), and they will never come out of the (hell) Fire.

See ayat 167 for tafseer.

See ayat 167 for tafseer.

In the previous two verses, the existence of God and His Oneness and Uniqueness were proven through the proofs of the system of creation and its harmony. For this reason, in the verses under discussion, the discourse is directed towards those who ignored these clear and definitive proofs, adopted polytheism and idol-worship, and designated multiple gods. This discussion is about those people who have bowed their heads in reverence before the perishable deities of dry wood, loving them with a love that is only befitting of God Almighty, who is the source and center of all perfections and the bestower of all blessings. It is stated: Some people choose deities for themselves besides God (و من الناس من یتخذ من دون اللہ اندادا). ["Andad" is the plural of "nidd," which means "like" or "equal." However, according to some lexicographers, a "nidd" is a like that bears an essential and original resemblance to another thing, whereas the concept of "mithl" (like) is general. Therefore, the meaning of the verse would be that the polytheists believed that the idols resembled God in their very essence. These words show that, due to their ignorance and foolishness, they attributed divine attributes to them]. Not only had they designated idols as their deities, but they had also become infatuated with them with a love like the love for God (یحبونہم کحب اللہ). But those who have believed in God have a stronger love for Allah (و الذین امنوا اشد حبا للہ) because they possess thought, insight, knowledge, and wisdom, and they never abandon His pure Being, who is the source and repository of all perfections. They do not pursue others besides Him. In their view, compared to the love, adoration, and affection for God, everything else is worthless, insignificant, and trivial. They do not consider anything other than God worthy of this love at all, unless that love is for His sake and in His path. Therefore, they are so immersed in the boundless ocean of love that, in the words of Hazrat Ali (peace be upon him): فھبنی صبرت علی عذابک فکیف اصبر علی فراقک۔ (Dua Kumayl). So, suppose that I am patient over Your punishment, but how can I endure separation from You? Fundamentally, true love and adoration are always for some perfection. Man is never a lover of non-existence and imperfection; rather, he is always in search of existence and perfection. Therefore, that Being whose existence and perfection are the most supreme, vast, and limitless is the most deserving of love and adoration. In summary, as the aforementioned verse states, the love, adoration, and attachment of the people of faith for God are more real, profound, and intense than that of the idol-worshippers for their imaginary deities. And why should it not be so? Because one who has found the reality and loves it can never be equal to one who is trapped in superstitions and fantasies. The source of the believers' love is reason, knowledge, and gnosis, while the basis of the disbelievers' love is ignorance, superstitions, and dreams and fantasies. For this reason, the first type of love can never be shaken, but the love of the polytheists has no stability or permanence. Therefore, continuing the verse, it is said: When these wrongdoers see the punishment of God and realize that all power belongs to God and that He is the owner of severe punishment, at that time they will turn their attention to the lowliness and contemptibility of their deeds and the evil outcome of their actions, and they will confess and admit that they were deviant and misguided people (و لو یری الذین ظلموا اذ یرون العذاب ان القوة للہ جمیعا و ان اللہ شدید العذاب). [Some commentators have considered the word "law" to be expressive of a wish, but many consider it conditional. In that case, its apodosis (result clause) would be omitted, and the sentence would be thus: "they would have seen the evil of their deeds and the evil of their outcome".] In any case, at that time, the veil of ignorance, arrogance, and heedlessness will be lifted from their eyes, and they will realize their mistake and error. But since there will be no refuge or support for them, in severe helplessness, they will involuntarily rush to grasp the coattails of their deities and leaders. But at that time, their misguided leaders will push them back and will disown their followers (إِذْ تَبَرَّاَ الَّذِینَ اتُّبِعُوا مِنْ الَّذِینَ اتَّبَعُوا ). In that state, they will see the divine punishment with their own eyes, and the ties between them will be severed (وَرَاَوْا الْعَذَابَ وَتَقَطَّعَتْ بِہِمْ الْاَسْبَابُ). It is clear that here, 'deities' does not refer to idols of stone and wood, but rather to those tyrannical and powerful humans and devils to whom the polytheists had submissively handed over their authority, but they too will reject their followers. In such a situation, when these misguided followers see this open betrayal from their deities, they will say to console themselves: 'If only we could return to the world, we would disown them just as they have disowned us today' (و قال الذین اتبعوا لو ان لنا کرة فنتبرا منہم کما تبراوا منا). But what is the use now? The matter is over. Returning to the world is no longer possible. A similar conversation is in Surah Zukhruf, verse 38: حتی اذا جائنا قال یالیت بینی و بینک بعد المشرقین فبئس القرین۔ On the Day of Resurrection, when they are present in Our court, they will say to the misguiding leader: 'Oh, would that between me and you were the distance of the two easts [east and west].' At the end of the verse, it says: Yes, in this way, God will show them their deeds as causes of regret and despair for them (کذلک یریہم اللہ اعمالہم حسرات علیہم).And they will never come out of the fire of Hell (و ما ھو بخارجین من النار). Indeed, what can they do besides being seized by regret and despair? Regret over the wealth they accumulated and others benefited from, regret over the immense resources that were in their hands for salvation and success but they wasted them, and regret over the worship of those deities—in comparison to the worship of God, the All-Powerful and Exalted—who had no value or worth. But of what use is this regret? Because now there will be no opportunity for action, nor will it be able to make up for the deficiency. Rather, that will be the time to see the punishment and the result and fruit of their deeds.

See ayat 169 for tafseer.

It is narrated from Ibn Abbas that some tribes of Arabia, such as Thaqif, Khuza'ah, etc., had declared certain agricultural products and animals unlawful for themselves without any proof (to the extent that they would attribute their prohibition to God). Upon this, the above-mentioned verses were revealed, in which they were forbidden from this wrongful act.

In the preceding verses, shirk (polytheism) and idol worship were severely condemned. One form of shirk is also that a person considers someone other than God as a lawmaker and places the system of legislation and what is lawful (halal) and unlawful (haram) in their authority. In the verses under discussion, such an act has been declared a satanic deed. First, it is stated: O mankind, eat from whatever is on earth [that is] lawful and good (ya ayyuhan-nasu kulu mimma fil-ardi halalan tayyiba). And do not follow the footsteps of Satan. Indeed, he is to you a clear enemy (wa la tattabi'u khutuwatis-shaytan, innahu lakum 'aduwwum-mubin). It is noteworthy that verses related to benefiting from various foods appear in several places in the Quran, and they generally mention two conditions: halal and tayyib. Halal is that which has not been forbidden, and tayyib refers to things that are pure and wholesome and in accordance with a person's sound nature. The opposite of tayyib is khabith (impure/foul), which the human disposition detests. Khutuwat is the plural of khutwah (on the scale of "qurbah"). Its meaning is "step." Khutuwatis-shaytan refers to those steps that Satan takes to reach his goal and to misguide people. "la tattabi'u khutuwatis-shaytan" appears in five places in the Quran. In two places, it is in the context of food and benefiting from divine provision. In reality, mankind has been warned not to use lawful blessings improperly and to make divine bounties a means of obedience and servitude to God, not of transgression, rebellion, and corruption. Following the footsteps of Satan is, in fact, the same matter that is mentioned in other verses after the command to benefit from lawful foods. For example: Kulu washrabu mir-rizqillahi wa la ta'thaw fil-ardi mufsidin. Eat and drink from the provision of Allah, but do not commit abuse on the earth, spreading corruption. (Baqarah: 60) In another place, it is stated: Kulu min tayyibati ma razaqnakum wa la tatghaw fih. Eat from the good things with which We have provided you and do not transgress therein. (Taha: 81) In summary, these gifts and means should be a source of strength for obedience, not a means of sin. "Innahu lakum 'aduwwum-mubin" has appeared with the mention of Satan more than ten times in the Wise Quran. This is so that man may gather all his strengths and abilities against this clear enemy. Satan, whose purpose is nothing but the misfortune and wretchedness of man—the next verse describes his most severe enmity towards man. It says: He only commands you to evil and immorality (innama ya'murukum bis-su'i wal-fahsha). And [he] induces you to attribute to God that which you do not know (wa an taqulu 'alallahi ma la ta'lamun). From these verses, it becomes clear that the summary of Satan's programs are these three matters: evils, immoralities, and attributing baseless things to the being of the Lord. The root of "fahsha" is "fuhsh," which means anything that exceeds the limit of moderation and takes on a flagrant form. In this respect, all forbidden acts and clear indecencies are included in its meaning. That we see this word used today for acts contrary to chastity and modesty, or for sins that have a prescribed legal punishment (hadd), these are some of the clear instances of the word's general meaning. Wa an taqulu 'alallahi ma la ta'lamun—it is possible that this is a reference to those lawful foods which the Arabs of the era of ignorance (Jahiliyyah) had declared unlawful and attributed this to God; in fact, according to some great commentators, the customs of this way of thinking had remained among some groups of new Muslims as well. (Tafsir al-Mizan, vol. 1, p. 425). Attributing a partner or likeness to God is a broader meaning of this verse, and this is also included in the verse's concepts. In any case, this sentence points to the fact that such matters mean speaking without knowledge, and that too against God, when such an act is not correct according to any logic, reason, or wisdom. If people, as a matter of principle, were to adhere to speaking only that for which there is a definitive and certain basis, many misfortunes and hardships could be removed from human society. In fact, the superstitions that have entered the divine religions have done so through such illogical individuals. Corrupted beliefs and actions are due to not giving importance to this foundation; therefore, under the independent heading of "footsteps of Satan," this act has also been mentioned in the above verse along with evils and immoralities.

This verse is a proof that all foods on the face of the earth are fundamentally lawful (halal), and forbidden (haram) foods are merely an exception. Therefore, the prohibition of a thing requires proof, not its lawfulness. On the other hand, since the legislative laws must be in harmony with the creational laws, this is also what creation and origination demand. To explain further, it can be said that whatever God has created certainly has some benefit in it and is for the use of His servants. Therefore, there is no reason for anything to be fundamentally forbidden. Thus, in light of this noble verse, every food for whose prohibition no sound proof exists is lawful (halal), as long as it is not individually or collectively a cause of corruption and harm.

*Khutuwāt al-Shaytān* (the footsteps of Satan)___ These words point towards a subtle point of moral instruction, which is that deviations and destructive acts infiltrate a person gradually, not suddenly. For example, when a youth becomes tainted with narcotics, gambling, and alcohol, this stage is reached after several phases. First, he joins such people as a spectator and does not give much importance to the outcome. In the second stage, he participates in gambling without profit or loss, and similarly, uses narcotics under the pretext of relieving fatigue or as a treatment. In the third stage, he starts to gain some small benefit from these matters and thinks that he will soon turn away from them. In this way, steps are taken one after another. And finally, that person becomes a gambler and a dangerously addicted criminal. These satanic whispers generally lead one gradually towards the pit of destruction. This is not the work of just one famous Satan; rather, satanic forces implement their wrong plans in this very way. That is why the Quran says that one should become conscious at the very first step and withdraw from the company of Satan. In Islamic hadiths, absurd superstitions and illogical acts have been declared to be the footsteps of Satan. For example, in one hadith, a person swore an oath that he would sacrifice his son for God. Imam Sadiq (peace be upon him) said: *Dhalika min khutuwāt al-Shaytān.* This is from the steps of Satan. (Tafsir al-Mizan, vol. 1, p. 428). In another narration from Imam Sadiq (peace be upon him), he said: Whoever swears an oath to abandon something, the performance of which is better, then he should not pay heed to such an oath and should perform that good deed. There is no expiation for it either, and it is from the footsteps of Satan. (Tafsir al-Mizan, vol. 1, p. 428). Another hadith is narrated from Imam Baqir (peace be upon him), he said: *Kullu yamīnin bi-ghayr Allāh fa-huwa min khutuwāt al-Shaytān.* Any oath taken by other than Allah is from the footsteps of Satan. (Tafsir al-Mizan, vol. 1, p. 428).

At the end of the verse, Satan has been declared a clear enemy. This is either on the basis of the enmity he has had with Hazrat Adam (peace be upon him) from the very first day, when he lost everything by disobeying the command to prostrate to Hazrat Adam, or it is because his invitations, deeds, and methods—based on murder, aggression, and destruction—are clear to all, and everyone knows that such acts cannot come from a friend. An invitation to such acts, the result of which is nothing but misfortune and regret, can only come from a dangerous enemy. This could also be an indication that he has explicitly declared his enmity with man, has resolved to be man's enemy, and has said: لاغوینہم اجمعین۔ I will misguide them all if I am able. (Al-Hijr: 39)

A question arises here that the verse says Satan commands you towards evil and indecency, and it is also established that by "command" (amr), what is meant is satanic whispering. However, when committing an evil act, we do not feel any command or impulse from outside our being, nor do we have an internal feeling of Satan's attempt to misguide us. The answer to this question is that, as the word *waswasah* (whispering) indicates, it is a kind of satanic influence in the human being that is hidden and of an unknown type. In some verses, it has been expressed with "wahy" (revelation) and "imaa'" (suggestion). As is in Surah Al-An'am, verse 121: *Wa inna ash-shayateena layoohona ila awliya'ihim*. The satans inspire their friends and those whom they prepare to accept their commands. As we know, *wahy* is a hidden and secret voice whose effects are often of an unknown kind. However, a person can clearly distinguish between divine inspirations and satanic whisperings because a clear sign for recognizing divine inspirations exists. And that is, since divine inspirations are in harmony with a person's pure nature (*fitrah*) and the structure of their body and soul, when they arise in the heart, they bestow a state of joy and delight, whereas satanic whisperings are not in harmony with human nature, so when they arise in the heart, a feeling of suffocation, distress, and heaviness is produced. If a person's inclinations reach a point where this feeling does not arise while committing an evil act, even then, this feeling arises immediately after the act is committed. This is the difference between satanic and divine (Rahmani) inspirations.

See ayat 171 for tafseer.

Here, pointing towards the weak logic of the polytheists, the unjustified prohibition of lawful foods, or idol-worship in general, it has been said: When it is said to them, "Follow what Allah has revealed," they say, "Rather, we will follow that upon which we found our forefathers" (وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنزَلَ اللّهُ قَالُواْ بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءَنَا). ["Alfaynā" means "we found and followed."] The Quran immediately addresses this absurd and superstitious logic which is the blind following of forefathers. It is stated: What! Even if their forefathers understood nothing and were not guided? (أَوَلَوْ كَانَ آبَاؤُهُمْ لاَ يَعْقِلُونَ شَيْئاً وَلاَ يَهْتَدُونَ). Meaning, if they had been educated and guided people, there would have been some room for following them, but despite knowing that they were unlettered, ignorant, and superstitious, what sense is there in following them? Is this not an instance of an ignorant person following another ignorant person? The issue of nationalism and nationalistic prejudices, especially those connected to forefathers, has existed from the very first day, particularly among the polytheists and generally among other people besides them, and it continues to this day. But God-worshippers and people of faith reject this logic. The Glorious Quran has, on many occasions, severely condemned the blind following of and prejudice for forefathers, and it has rejected following forefathers with one's eyes and ears closed. As a matter of principle, the result of surrendering one's intellect and thought with folded hands to one's elders is nothing but outdated regression, because later generations generally possess more knowledge and awareness than previous generations. It is a matter of regret that this ignorant way of thinking still holds sway over many individuals and nations today. Such people worship their elders like idols and accept certain superstitious customs and rituals without question, simply because they are the "relics of the elders," and they clothe them in alluring garments. For example, "the preservation of nationalism," "the protection of historical documents," etc. This way of thinking is a means for the superstitions of one generation to be transferred to the next. Of course, there is no harm in the coming generations analyzing the customs and traditions of those who have passed, and preserving with great respect those among them that are in accordance with reason and logic, while casting away those that are baseless superstitions and delusions. What could be better than this? And such a critique is worthy of being called the preservation of things of national and historical importance within the customs and traditions of past peoples. However, to accept them from every aspect and to follow them blindly is nothing but superstition-worship and regression. It is noteworthy that regarding their forefathers, in the above-mentioned verse, God states: they could neither understand anything nor were they guided. This means that two types of individuals can be followed: one who possesses knowledge, intellect, and wisdom, and another who is not learned himself but has accepted the knowledge and wisdom of a learned person. But their forefathers were neither possessors of knowledge and wisdom themselves, nor did they have any guide or leader. And it is clear that when an ignorant and foolish person follows another ignorant and foolish person, this very following becomes the cause of the ruin of creation. A thousand curses upon such following. The next verse says why this group, despite these clear proofs, does not turn back to the truth and why it insists on misguidance and disbelief. It is stated: The example of you, in inviting this disbelieving people to faith and to abandon blind following, is like that of a person who calls out to sheep and other animals (to save them from danger), but they do not understand anything except a call and a cry (وَمَثَلُ الَّذِینَ کَفَرُوا کَمَثَلِ الَّذِی یَنْعِقُ بِمَا لاَیَسْمَعُ إِلاَّ دُعَاءً وَنِدَاءً). Truly, those people are like animals who do not perceive the shouts and cries of a well-wishing and compassionate shepherd as anything more than a cold sound, which can only be a momentary stimulus for them. At the end of the verse, for emphasis and further clarification, it says: They are deaf, dumb, and blind; they cannot comprehend anything (صُمٌّ بُکْمٌ عُمْیٌ فَہُمْ لاَیَعْقِلُونَ). This is why they cling to the wrong customs and superstitious ways of their forefathers and have turned away from every call to reform. [According to this exegesis, the verse requires an ellipsis (taqdīr). It is as if the original was "mathal al-rā'ī lilladhīna kafarū" (The example of the shepherd for those who disbelieve). Meaning, the example of the one who invites the disbelievers to faith is like that of the shepherd. Based on this, 'ṣummun bukmun 'umyun fahum lā ya'qilūn' is a description of those people who have practically wasted all the faculties of perception. This does not mean that they do not have eyes, ears, and tongues, but because they do not benefit from them, it is as if they do not have them.] Some exegetes have stated another interpretation of this verse. According to them, it is as follows: The example of those people who call upon idols and false gods is like that of a person who calls out to senseless animals. Neither do those animals understand anything the shepherd says, nor do these false deities understand the words of their worshippers, because these idols are deaf, dumb, and blind. However, most exegetes have chosen the first interpretation, and the Islamic narrations also support it.Understood.

There is no doubt that a person's connection with the external world is dependent on faculties, which are called the faculties of perception. Among these, the more important are the eye, ear, and tongue, which are used for seeing, hearing, and speaking. Therefore, in the above-mentioned verse, after declaring those who do not benefit from the faculties of discernment as deaf, dumb, and blind, the *fā’* of consequence is used to draw a conclusion, and it is stated immediately: Therefore, they do not understand anything. In this way, the Quran testifies that fundamentally, the means of knowledge and wisdom are the eye, ear, and tongue. The eye and ear are for direct perception, and the tongue is for benefiting from others. In philosophy, too, this reality has been proven that the source of non-sensory knowledge is also, initially, sensory knowledge. This is a vast discussion, and this is not the place for its explanation. For more clarification regarding the blessing of the faculties of discernment, please refer to the tafseer of Surah An-Nahl, verse 78, in the eleventh volume of Tafseer-e-Namoona.

Its root is naʿaqa. In its original usage, this term denotes that cry of the crow which is devoid of conscious meaning or intent, whereas naghaqa refers to the crow's cry that is accompanied by clamour and noise, with the crow raising its neck as well. (Cf. Majmaʿ al-Bayān, under the verse in question.) Subsequently, the semantic scope of naʿaqa broadened, and it came to denote those sounds and calls that are directed at animals. It is self-evident that animals are not cognisant of the meanings and import of words, and if they are ever affected by anything, it is by the manner and tone of the voice and the mode of utterance rather than by the substance of what is said.

See ayat 173 for tafseer.

To reform the deviations that have taken root, the Quran's style is to utilize emphasis and repetition in various ways and methods. In these verses, it once again discusses the lawful foods that the polytheists of the era of ignorance had forbidden. The difference is that now the address is directed towards the believers, whereas in the previous verses, all people (O mankind) were addressed. It states: O you who have believed, eat from the good things which We have provided for you (یا ایھا الذین امنوا کلوا من طیبت ما رزقنکم). And be grateful to Allah, if it is indeed Him that you worship (و اشکروا للہ ان کنتم ایاہ تعبدون). These pure and lawful blessings, which are not forbidden, are in accordance with sound human nature and have been created for you. Why do you not benefit from them? They give you strength for the fulfillment of your responsibilities. Furthermore, they remind you of the Lord for gratitude and worship. If verse 168 of this same Surah—یا ایھا الناس کلوا مما فی الارض—is compared with this verse, subtle points become understood. 1. Here it says: من طیبت ما رزقنکم (from the good things which We have provided for you), whereas there it says: مما فی الارض (of what is on the earth). This difference is as if to indicate that pure blessings were originally created for the believers, and the disbelievers receive sustenance on their account. Just as a gardener gives water for the fruits and flowers, but thorns and useless weeds also benefit from it. 2. To the common people, it says: Eat, but do not follow the footsteps of Satan. Whereas to the believers, in the verse under consideration, it says: Eat and be grateful to Allah. Meaning, it does not just prevent the misuse of blessings but also imposes the condition of their proper use. In reality, from the common people, it is only desired that they do not sin, but from the people of faith, it is expected that they make the best use of these blessings. It is possible that the repeated endorsement in multiple verses about partaking of pure foods may be a cause of surprise for some people, but if one looks at the history of the era of ignorance, this surprise does not remain. Those people had adopted absurd rituals and customs. Without any reason, they had declared lawful blessings forbidden for themselves, and this matter was so ingrained in them that they considered these affairs like divine revelation; in fact, at times, they would explicitly attribute such things to God. Therefore, the Quran has emphasized and repeated this so much because the Quran wants to completely remove these baseless and absurd ideas from their minds. The mention of pure foods draws everyone's attention to the importance of this Islamic ruling, so that they may abstain from contaminated and impure foods, which include pork, predatory animals, insects, and intoxicants, and these things were intensely and widely prevalent among the people of that time. In the sixth volume of this tafsir, under Surah Al-A'raf, verse 22, a detailed discussion will come regarding the believers' partaking of pure foods and appropriate adornments. In the next verse, the forbidden and prohibited foods are clarified, and in this regard, all kinds of excuses have been eliminated. It is stated: He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah (انما حرم علیکم المیتة و الدم و لحم الخنزیر و ما اہل بہ لغیر اللہ). Here, the ruling of prohibition is for four types of meat and for blood. It should be remembered that blood was very desirable to those people. Some of these things have an external impurity, such as the dead animal, blood, and pork, and some have a spiritual impurity, such as the sacrifices they used to make for idols. From the verse in general, and from the word "innama"—which is a particle of restriction and, in technical terms, a relative restriction—in particular, it becomes apparent that the objective is not to state all prohibitions, but the main purpose is to negate the innovations they had instituted by declaring some lawful foods as forbidden. In other words, they had declared some pure and lawful meats forbidden for themselves as a result of superstitions and myths. But in times of food scarcity, they would even consume dead animals, pork, and blood. The Quran tells them that these are forbidden for you, not those (and this is the meaning of relative restriction). Sometimes, such necessities arise that a person is compelled to consume even some forbidden things; therefore, the Quran says about this exceptional aspect: But whoever is forced (for the protection of his life) to eat them, there is no sin upon him, provided he is not a wrongdoer or a transgressor (فمن اضطر غیر باغ و لا عاد فلا اثم علیہ). On this basis, lest necessity be made an excuse, "غیر باغ و لا عاد" was stated to prevent excess and transgression in eating these forbidden foods. Meaning, this permission is only for those individuals who do not wish to eat these forbidden things for pleasure and eat only as much as is necessary to save their life, not transgressing it. Bāghin and `ādin are originally bāghī and `ādī. The root of bāghī is 'baghy,' which means 'to seek.' Here, the intention is seeking pleasure, and `ādī is in the sense of a transgressor. Another interpretation of 'غیر باغ و لا عاد' is also mentioned, which is presentedis not contradictory to the meaning. It is also possible that both meanings are included in the purport of the verse. That exegesis is that one meaning of "baghy" is also oppression and tyranny. Therefore, the purpose is that the permission to eat forbidden meat is only for those who are not on a journey of oppression and sin (the journey is mentioned because a state of compulsion and necessity is generally encountered during travel). Therefore, if the journey is for a sinful purpose and the traveler reaches a state of necessity where they must eat forbidden food to save their life, its sin will be written in their record of deeds. In other words, although it is obligatory by reason for these oppressors to eat such forbidden meat to protect their lives, this obligation will not reduce their accountability and responsibility. The narrations that state this verse is about those who do not rise up against the Imam of the Muslims, in reality, point to a principle similar to what is found in the rulings of the traveler's prayer: that the shortened prayer (qasr) is only for those travelers whose journey is not for a forbidden purpose. This is why, from "ghayra bāghin wa lā ʿādin," narrations have inferred rulings for both situations (i.e., the traveler's prayer and eating meat in a state of necessity). [There is a narration from Imam Sadiq (peace be upon him) in which he, interpreting the above verse, said: The 'bāghī' (transgressor) is one who goes hunting for sport and leisure (not out of need and necessity), and the 'ʿādī' (one who exceeds the limits) is the thief. These two do not have the right to eat carrion; it is forbidden for them, and they also cannot perform the shortened prayer. (Wasa'il al-Shi'a, vol. 5, p. 509).] At the end of the verse, it is said: God is Forgiving and Merciful (inna Allāha ghafūrun raḥīm). The same God who declared these meats forbidden has, out of His special mercy, also given permission to make use of them at a time of severe need.

There is no doubt that the foods declared forbidden in the verse under consideration, like other divine prohibitions, possess a specific philosophy. They have been declared forbidden keeping in view all the characteristics of the human body and soul, and its condition and state. In Islamic traditions, the harms of each of these and the adverse effects of consuming these forbidden things have also been detailed. Furthermore, the advancement of human sciences has also unveiled them. In the book *Al-Kāfī*, it is narrated from Imam Sadiq (peace be upon him) regarding the meat of carrion: اما المیتة فانہ لم ینل منہا احد الاضعف بدنہ و ذہبت قوتہ و انقطع نسلہ و لا یموت اکل المیتة الافجاة۔ (After stating that all these rulings are for the well-being of humanity, the Imam says) As for the meat of carrion, whoever eats it, his body will become weak and he will be afflicted with ailments. His strength and power will vanish, and his progeny will be cut off. And whoever habitually eats the meat of carrion will die suddenly. (Reference: Wasā’il al-Shīʿa, vol. 16, p. 310.) It is possible that these harms exist because the digestive system cannot produce healthy blood from carrion. Moreover, carrion is a center for various kinds of germs. Islam has not only declared the meat of carrion forbidden (haram) but has also declared it impure (najis) so that Muslims stay completely away from it. The second thing declared forbidden in the verse is blood (والدم). Consuming blood is harmful for the body and also has a negative moral effect because, on the one hand, it nurtures various germs that enter the entire body, attack the human blood, and make it the center of their activity. The white globules [White blood cells that prevent germs from entering the body. (Translator)] which are the defenders of the body's domain, constantly protect its blood region so that germs cannot reach this sensitive area, as it has close contact with all parts of the body. Especially when the flow of blood stops and it "dies" according to the terminology, the white globules also perish. For this reason, when the germs find the field empty, they lay eggs and reproduce very quickly. In this way, their numbers increase greatly. Therefore, it would not be wrong to say that when the flow of blood stops, it becomes the filthiest part of the human and animal body. On the other hand, today the science of nutrition has proven that in addition to affecting the glands, foods also affect human psychology and morals, while blood affects hormones in humans, causing hard-heartedness. It has been an accepted fact since ancient times that blood-drinking creates cruelty and hard-heartedness in humans. It has even become a proverb to call a hard-hearted person "bloodthirsty" (khunkhwar). That is why it is stated in a hadith: Those who drink blood become so hard-hearted that they might even kill their own parents and children. (Reference: Wasā’il al-Shīʿa, vol. 16, p. 310.). The third thing whose consumption is declared forbidden in the verse is the flesh of swine (و لحم الخنزیر). The people of Europe mostly eat pork. For them, this meat has become a sign of shamelessness. It is such a base animal that in the light of modern science, it has been proven that eating it causes immodesty and indifference in sexual matters, and this is its psychological effect which has been observed. The flesh of swine was also forbidden in the law of Prophet Moses (peace be upon him). In the present Gospels, sinners are likened to swine. In fables, the swine has been introduced as a manifestation of the devil. It is a matter of great surprise that man sees with his own eyes that the swine eats filthy things and sometimes even eats its own excrement. On the other hand, it has also become clear to everyone that two types of dangerous germs are found in this impure animal, one of which is called trichina (trichin) and the other is the tapeworm. Despite this, they insist on eating its meat. A single trichina (trichin) lays fifteen thousand eggs every month and becomes the cause of various diseases in humans, for example, anemia, headache, a specific fever, diarrhea, rheumatic pain, nervous tension, itching in the body, excess fat in the body, a feeling of fatigue, difficulty in chewing and swallowing food, shortness of breath, etc. Up to four hundred million newborn trichina (trichin) can be present in one kilogram of meat. In view of these same reasons, a few years ago the government of Russia imposed a ban on eating pork in one of its regions. Yes__ these enlightened rulings, whose fresh splendors become apparent with the passage of time, are part of the eternal religion of Islam. Some say that through today's modern means, all these germs can be killed and pork can be purified of them. But even if these worms are completely eliminated through modern health measures or by cooking pork at high temperatures, the harmful and detrimental nature of pork is undeniable because, fundamentally, it is an accepted fact that the meat of every animal carries its traits and, through the glands (glands) and hormones (hormones), affects the one who eatsIt influences the character of individuals. Therefore, it is possible that the unrestrained sexual traits and shamelessness of the pig, which are among its clear characteristics, may have an effect on the one who eats pork. The intense sexual promiscuity found in Western countries could also have as one of its important causes the consumption of the meat of this filthy animal. The fourth thing that has been declared forbidden in the verse under consideration is the meat upon which the name of other than God is taken at the time of slaughter (و ما اہل بہ لغیر اللہ). The meats that are forbidden to eat also include the meat of those animals that are slaughtered in the name of other than God and idols, as was done in the era of Jahiliyyah. The question arises: does taking the name of God or other than God at the time of slaughter also have an effect on the animal's meat from a health and safety perspective? The answer to this is that it should not be forgotten that it is not necessary for the name of God or other than God to affect the meat from a health perspective, because the things that have been declared forbidden in Islam have various aspects. Sometimes, something is declared forbidden for health and the protection of the body, sometimes for the refinement of the soul, and sometimes for the preservation of the social order. Similarly, the prohibition of the meat of animals slaughtered in the name of idols is, in fact, from a spiritual, moral, and educational aspect.

The prohibition of the four things mentioned here has come in the same way at four places in the Quran. This command was revealed twice in Makkah (Al-An'am: 145 and An-Nahl: 115) and twice in Madinah (Al-Baqarah: 173 and Al-Ma'idah: 3). It seems that the first time was during the early period of the Prophetic mission when the news of their prohibition was given. The second time was during the last days of the Prophet's PBUH & His Pure Progeny stay in Makkah. The third time was during the early days of the migration to Madinah, and the fourth time was during the last days of the Prophet's PBUH & His Pure Progeny life, when it was stated in Surah Al-Ma'idah, which is among the last Surahs of the Quran.

Perhaps it is not necessary to clarify that the prohibition of blood in the aforementioned verse means that drinking blood is forbidden. Therefore, there is no problem in deriving appropriate benefit from it. For instance, there is no harm in giving blood to save an injured or sick person from death. In fact, for such purposes, no evidence exists for the prohibition of buying and selling blood, because this is rationally sound and falls under the scope of deriving benefit during a time of general need.

See ayat 176 for tafseer.

See ayat 176 for tafseer.

All commentators agree that these verses were revealed concerning the People of the Book. Most commentators state that these verses are specifically about those Jewish scholars who, before the advent of the Prophet of Islam PBUH & His Pure Progeny, would describe his attributes and signs to the people from their books. But after the advent of the Prophet PBUH & His Pure Progeny, when they saw people inclining and being drawn towards him, they became fearful that if they maintained their practice, their interests would be jeopardized and the gifts and invitations available to them would end. So, they began to conceal those attributes of the Prophet PBUH & His Pure Progeny that had been revealed in the Torah. Upon this, the aforementioned verses were revealed, and they were severely condemned.

The topic of concealing the truth has already been discussed in verse 159 of this same Surah. The verses under consideration are an emphasis on it. Although the discourse in them is directed towards the Jewish scholars, as has been repeatedly reminded, the meaning of the verses is in no way specific to the occasion of revelation. The occasion of revelation is, in reality, a means of expressing a universal and general meaning and is one instance of the verses' application. Therefore, all those individuals who conceal the commands of God and the truths needed by the people, and commit this great treachery to attain status and position or wealth and riches, should know that they have sold a precious reality for a paltry price. This is because even if concealing the truth is compared with the entire world, the transaction will still be one of loss. In the first verse under consideration, it is stated: Those who conceal what God has revealed of the Book and sell it for a paltry price, they consume nothing but fire (إِنَّ الَّذِینَ یَکْتُمُونَ مَا اَنزَلَ اللهُ مِنْ الْکِتَابِ وَیَشْتَرُونَ بِہِ ثَمَنًا قَلِیلًا اُوْلَئِکَ مَا یَاْکُلُونَ فِی بُطُونِہِمْ إِلاَّ النَّارَ). In reality, the gifts they receive and the wealth they earn in this way are a burning fire that enters inside them. Incidentally, this expression once again clarifies the issue of the embodiment of deeds in the Hereafter and indicates that the unlawful wealth obtained in this manner is a fire that enters their hearts and will be embodied in its real form on the Day of Resurrection. After this, a spiritual punishment for them is mentioned, which is far more painful than the material punishment. It is stated: God will not speak to them on the Day of Resurrection, nor will He purify them, and a painful torment awaits them (وَلاَیُکَلِّمُہُمْ اللهُ یَوْمَ الْقِیَامَةِ وَلاَیُزَکِّیہِمْ وَلَہُمْ عَذَابٌ اَلِیمٌ). In verse 77 of Surah Aal-e-Imran, a similar painful spiritual punishment is also mentioned for those who break divine covenants for paltry gains and trample their pledges and promises underfoot. It is stated: انَّ الَّذِینَ یَکْتُمُونَ مَا اَنزَلَ اللهُ مِنْ الْکِتَابِ وَیَشْتَرُونَ بِہِ ثَمَنًا قَلِیلًا اُوْلَئِکَ مَا یَاْکُلُونَ فِی بُطُونِہِمْ إِلاَّ النَّارَ وَلاَیُکَلِّمُہُمْ اللهُ یَوْمَ الْقِیَامَةِ وَلاَیُزَکِّیہِمْ وَلَہُمْ عَذَابٌ اَلِیمٌ Those who have broken the covenant of Allah and their oaths for a small gain, they have no share in the Hereafter. On the Day of Resurrection, Allah will not speak to them, nor will He look upon them with kindness, nor will He purify them; rather, for them is a painful torment. From this verse and the verse under discussion, it becomes apparent that it is a great spiritual pleasure and divine gift that in the Hereafter, God will speak to the people of faith out of His grace and kindness. This is the station that was granted to the prophets of God in this world. They were blessed with the pleasure of conversing with the Lord. The people of faith will be honored with this blessing in that world. Furthermore, God will cast a glance of favor upon them, wash away their sins with the water of forgiveness and mercy, and make them pure and clean. What blessing can be greater than this? It is clear that God's speech does not mean that God has a tongue and a body. Rather, through His limitless power, He will create sound waves in the atmosphere that will be comprehensible and audible (just as the conversation with Prophet Musa in the valley of Tur). It is also possible that through inspiration, He will speak to His chosen servants with the language of the heart. In any case, this great favor and kindness of the Lord and this significant spiritual and soulful pleasure are for those pure servants who possess a truth-speaking tongue and inform people of the realities. They uphold their covenants and promises and do not sacrifice these things for paltry material benefits. Here a question arises that some verses of the Quran indicate that on the Day of Resurrection, God will speak to some criminals and disbelievers. For example: قال احسئوا فیہا و لاتکلمون Get away, be driven into the fire of Hell, and do not speak to me now. (Al-Mu'minun: 108) God will have this conversation with those who will request deliverance from the fire of Hell and will say: "Our Lord! Bring us out of this; and if we return again, we shall be wrong-doers." (Al-Jathiyah: 30, 31). Similarly, God's conversation with the criminals is also seen. The answer to this is that in the verses under discussion, "speaking" refers to a conversation of love and special grace and kindness. It does not mean an address of contemptuous rejection, of casting out from His presence, and as a punishment, which in itself is a painful torment. This point also does not need much clarification: when it is said not to sell the verses of God for a paltry price, it does not mean that you should sell them for a high price. Rather, the purpose is that whatever is taken in exchange for concealing the truth is worthless, insignificant, and paltry. The subsequent verse describes the condition of this group more clearly and informs of its harmful end and consequence. It is stated: These are the ones who have purchased error in exchange for guidance, and torment in exchange for forgiveness (اُوْلَئِکَ الَّذِینَ اشْتَرَوْا الضَّلاَلَةَ بِالْہُدَی وَالْعَذَابَ بِالْمَغْفِرَةِ). Thus, they have been caught in a two-fold loss and deficit.On the one hand, to choose misguidance over guidance, and on the other hand, to let go of divine mercy and forgiveness and in its place, obtain the painful punishment of God. This is such a bargain that no wise person would pursue it. That is why at the end of the verse, it further states: It is truly a matter of astonishment how brazen and indifferent they are before the punishment of God (فما اصبرھم علی النار). In the final verse under discussion, it is stated: These threats and warnings of punishment that have been mentioned for those who conceal the truth are because God has revealed the heavenly book, the Quran, with truth and clear proofs, so that for these treacherous people, no room for doubt or ambiguity remains: (ذلک بان اللہ نزل الکتٰب بالحق). Despite this, people do not want to desist from this evil act for the sake of their material benefits. They remain engaged in interpretation and distortion and create differences in their heavenly books so that, in their own estimation, they can muddy the waters and catch fish from it. And such people who create differences in the heavenly book are very far from the truth: (و ان الذین اختلفوا فی الکتاب لفی شقاق بعید). The word *shiqaq* means a rift and separation. This expression is perhaps an indication that faith, piety, and the expression of truth are the secret to unity and harmony in human society, whereas disbelief, treachery, and the concealment of facts are the cause of disarray, separation, and rifts. And by this, it does not mean a superficial separation and rift that can be overlooked, but rather a separation, disarray, and rift that has depth.

The change of the Qibla caused an uproar among the common people in general and among the Jews and Christians in particular. For the Jews, it was a great source of pride (that the Muslims followed their Qibla), and now this was slipping from their hands; therefore, they raised their voices in objection. The Quran has alluded to this in verse 142 of this Surah, "Sayuqul al-Sufaha". The aforementioned verse was revealed in support of this, stating that it is not right to make so much fuss over the issue of the Qibla, but rather there are more important issues that require attention. This verse also explains these issues.

As has been discussed under the verses related to the change of the Qibla, Christians would face the east and Jews the west during their worship, but for the Muslims, Allah the Exalted designated the Kaaba as the Qibla, which is situated between the two and, in that region, was towards the south. We also observed that the opponents of Islam were raising a clamor on one side, and the new Muslims were perplexed on the other. The discourse of the aforementioned verse is directed towards both of these groups. It is stated: Righteousness is not merely that you turn your faces towards the east or the west during prayer and spend all your time debating this issue (Laisa al-birra an tuwallu wujuhakum qibala al-mashriqi wa al-maghrib). بِرّ (birr, on the scale of 'zid') — its original meaning is vastness. Subsequently, it came to be used in the sense of good deeds, virtues, and benevolence, because these matters are not confined within the human being but rather expand and reach others, and other people also benefit from them. The word بَرّ (barr, on the scale of 'nar') has an adjectival aspect. Its meaning is a person who is righteous. Originally, its meaning is a desert and a vast place, since a righteous person possesses spiritual vastness and an open heart. Therefore, this characteristic is applied to him. After this, the most important principles of righteousness, in terms of faith, morals, and actions, are stated under six headings. It is stated: But righteousness (and the righteous) are those who have believed in God, the Last Day, the angels, the heavenly Books, and the prophets (wa lakinna al-birra man amana billahi wa al-yawmi al-akhiri wa al-mala’ikati wa al-kitabi wa al-nabiyyina). The first foundation of good deeds and virtues is that a person believes in the Origin and the Return, in all the divine programs, in the prophets (who were commissioned to propagate and implement these programs), and in the angels (who are considered the medium for the propagation of this call). These are the principles by believing in which a person's entire being is illuminated, and this very faith is a powerful factor for creating the motivation towards all reformative programs and righteous deeds. It is a noteworthy point that it is not said, "the righteous are those people..." but rather it is said, "righteousness is... those people..." This is because in Arabic literature, when the ultimate degree of exaggeration and emphasis regarding something is to be expressed, it is brought in the form of a verbal noun (masdar) and not stated as an adjective. For example, it is said that Hazrat Ali (peace be upon him) is the justice of the world of humanity. Meaning, he was so just that it was as if he were the embodiment of justice, immersed in justice from head to toe. Such that if one were to look at him, nothing but justice would be seen. Similarly, in contrast to them, it is said that the Banu Umayyah are the humiliation of Islam, as if their entire existence had been molded into disgrace and ignominy. Therefore, by the expression under consideration, firm faith and the higher force and strength of faith are intended. After faith, mentioning spending (infaq), self-sacrifice (ithar), and financial endowments, it is stated: and [they] give their wealth, despite their love for it, to relatives, orphans, the needy, the traveler, those who ask, and for the freeing of slaves (wa ata al-mala ‘ala hubbihi dhawi al-qurba wa al-yatama wa al-masakina wa ibna al-sabili wa al-sa’ilina wa fi al-riqab). There is no doubt that not caring for wealth and property is not an easy task for everyone, especially when it is a matter of self-sacrifice. Because the love for it is in all hearts. 'ala hubbihi' points to this very fact, that despite this heartfelt desire, they show steadfastness and, for the sake of God, disregard this desire. It is noteworthy that six classes of the needy are mentioned here. In the first degree are dependents and honorable relatives; in the second class are orphans and the needy. After them are those whose need is temporary, for example, those whose expenses have run out during a journey. After that, those who ask (sa’ilin) are mentioned. This points to the fact that not all the needy ask; rather, there are some self-respecting ones who appear to be rich, while inwardly they are very needy, as the Quran says in another place: YAHsabuhum al-jahilu aghniya’a min al-ta‘affuf. The unaware person thinks them to be rich because of their self-restraint. (Baqarah: 273) Finally, slaves are mentioned, for although their material needs are apparently being met by their masters, they are in need of freedom and independence. The third foundation of good deeds is considered to be the establishment of prayer (wa aqama al-salah) — if prayer is performed with all its conditions, sincerity, and humility, it keeps a person away from every kind of sin and creates a longing for goodness and felicity. The fourth program is the payment of Zakat and other obligatory financial dues (wa ata al-zakah). There are many such people who are ready to help the needy on many occasions but are negligent in paying their obligatory dues. In contrast to them, there are also some people who are not prepared to help in any way besides paying their obligatory dues, and they are not willing to give even a single penny to any needy person. The verse under discussion, by mentioning on one hand those who spend on recommended (mustahabb) matters and on the other hand those who only pay obligatory dues, removes both from the ranks of the righteous people and declares the truly righteous to be the one who fulfills his responsibility in both fields. It is a noteworthy point that in the context of recommended spending, 'ala hubbihi (despite the fact that with wealth and richesThe phrase "love [for it]" is mentioned, but this does not apply in the context of obligatory Zakat. This is because the payment of obligatory financial rights is a divine and social responsibility. According to the logic of Islam, the needy are, in principle, partners in the wealth of the rich, corresponding to the amount of Zakat and other obligations. And for paying a partner his share of the wealth, such an expression is not needed. The fifth characteristic is considered to be the fulfillment of covenants and promises. It is stated: "and those who fulfill their promise when they promise" (و الموفون بعہدھم اذا اعہدوا). This is because mutual trust is the capital of social life. Among the sins that shatter the bond of peace and trust and weaken the foundation of social relations from below is the failure to keep promises. That is why in Islamic traditions, it has been stated as a responsibility of Muslims to carry out three matters for all people, whether the person before them is a Muslim or a non-believer, righteous or wicked. These three things are: 1. Fulfilling promises 2. Fulfilling trusts, and 3. Respecting parents The sixth point mentioned about these righteous people is that they are those who demonstrate patience and steadfastness in times of deprivation, poverty, starvation, sickness, grief, and affliction, as well as in battle against the enemy, and they do not bow down before these severe calamities (و الصابرین فی الباساء و الضراء و حین الباس). [The root of `باساء` is `بوس`, its meaning is poverty and starvation; `ضراء` means pain and sickness, and `حین الباس` means time of war (Al-Bayan, under the verse in discussion)]. At the end of the verse, summarizing the matter and as an emphasis on these six lofty attributes, it is stated: "Those are the ones who have been true, and it is those who are the righteous" (اولئک الذین صدقوا و اولئک ہم المتقون). Their truthfulness is evident from the fact that their actions and their character are in complete harmony with their beliefs and their faith. Their piety and righteousness are manifest in that they fulfill their divine responsibilities towards the needy, the deprived, human society, and their own selves. It is noteworthy that the six prominent attributes mentioned above comprise principles of belief, ethics, and practical programs. Regarding the principles of belief, all fundamental matters are mentioned. Among the practical programs, spending (infaq), prayer (salah), and zakat are mentioned, which are models of the creature's connection with the Creator and the creature's connection with other creatures. Among the ethical matters, fulfilling promises and steadfastness and perseverance are mentioned, which are the foundation of all high morals.

See ayat 179 for tafseer.

It was the custom of the Arabs in the Age of Ignorance (Jahiliyyah) that if a man from their tribe was killed, they would make a firm resolve to take revenge as much as possible, and this thinking had progressed to the point that they were prepared to kill the entire tribe of the murderer in exchange for one person. Through the above-mentioned verse, the just law of retribution was stated. This Islamic ruling was a middle path between two different customs of that era. In that period, some people considered retribution necessary and did not deem anything else permissible or correct, while some people considered only blood money (diyah) necessary. Islam ordained the law of retribution in the case where the guardians of the slain do not agree (to forgive), and made blood money necessary upon the consent of both parties and the pardoning of retribution.

From these verses onwards, a series of Islamic rulings is clarified. The preceding verses were about righteousness, and some Islamic programs were also explained in them. The verses under consideration complete this series of discourse. First of all, the issue of protecting the sanctity of blood is stated, which holds great importance in the context of societal cohesion. This Islamic ruling nullifies the customs and traditions of Jahiliyyah (the pre-Islamic era of ignorance). Addressing the believers, it is said: O you who have believed, the law of retaliation is prescribed for you in the case of those murdered (یا ایہا الذین امنوا کتب علیکم القصاص فی القتلی). One of the Quran's methods is that it sometimes expresses binding laws with the words 'کتب علیکم' (it is prescribed for you). The aforementioned verse is also one of them. In the upcoming verses concerning bequests and fasting, this same expression is also seen. In any case, these words fully convey the importance and emphasis of the matter, because only those words are recorded which are considered definitive in value and worth. Qisas is from the root 'qass' (on the pattern of 'sadd'). Its meaning is to search for and trace the signs of something, and that which comes successively and one after another is called a 'qissah' (story). Since qisas is a killing that is established after a prior killing, this word is used here. As has been indicated in the 'shan-e-nuzul' (occasion of revelation), these rulings are to bring moderation to the attitudes of excess and negligence that would occur after a murder in the era of Jahiliyyah. The word 'qisas' indicates that the heirs of the victim have the right to treat the murderer in the same way that he has committed. But the verse does not end here; rather, the last part of the verse clarifies the issue of equality more. It is stated: The free for the free, the slave for the slave, and the female for the female (الحر و العبد بالعبد و الانثی بالانثی). Later, we will clarify that this issue is not evidence of the superiority of a man's blood over a woman's blood; rather, a male murderer can also be subject to qisas for a murdered female (under specific conditions). After this, to clarify that qisas is a right of the victim's heirs but not a mandatory ruling, and that if the heirs are inclined, they can forgive the murderer and take blood money, or if they wish, they can even forgo the blood money. It is further stated that if someone is forgiven by his brother in faith (and the ruling of qisas is changed to blood money with the consent of both parties), then he should follow an approved course (and not be harsh or difficult on the other in taking this blood money), and the one paying should also not be negligent in paying the 'diyah' (blood money) (فمن عفی لہ من اخیہ شیئ فاتباع بالمعروف و اداء الیہ باحسان). On one hand, the victim's heirs are advised that now that you have refrained from taking qisas from your brother, do not act excessively in taking the blood money; receive it in a decent and good manner, keeping justice in view as made necessary by Islam, in installments that he has the ability to pay. On the other hand, in the phrase 'اداء الیہ باحسان', the murderer is also advised to adopt a method of goodness and excellence in paying the blood money and to pay it completely and on time without any negligence. In this way, the responsibility and path for both have been determined. At the end of the verse, as an emphasis, attention is drawn to the fact that whoever transgresses the limits will be deserving of a severe punishment. It is said: This is an alleviation from your Lord and a mercy. And whoever transgresses after that, for him is a painful punishment (ذالک تخفف من ربکم و رحمة ”فمن اعتدی بعد ذالک فلہ عذاب الیم). From a humane and logical point of view, this is a just system of qisas and forgiveness. On one hand, this ruling has declared the corrupt practice of the era of Jahiliyyah to be wrong. In that era, people did not believe in any kind of equality regarding qisas and, like the executioners of our time, would slaughter hundreds of individuals in exchange for one person. On the other hand, the path of pardon and forgiveness has been opened for people. In this ruling, the sanctity of blood has not been diminished, and audacity and boldness have not been allowed to arise among murderers. And the fourth aspect of this verse is that after forgiving and taking blood money, neither party has the right to transgress, whereas in the era of Jahiliyyah, the victim's heirs would sometimes kill the murderer even after forgiving and taking blood money. The subsequent verse, with its concise and meaningful wording, answers many questions related to the issue of qisas. It is stated: O people of understanding, in qisas there is life for you, that you may become righteous (و لکم فی القصاص حیاة یا اولی الالباب لعلکم تتقون). This verse, consisting of ten words, is extremely eloquent and articulate. It becomes imprinted on the mind in the form of an Islamic motto. It very beautifully indicates that there is no aspect of revenge in Islamic qisas; rather, it is a window opening towards life. On one hand, it is life for the society, because if the ruling of qisas did not exist in any way and hard-hearted people were heedless, then innocent people'slife would remain in danger. In countries where the law of Qisas has been abolished, incidents of murder have rapidly increased. On the other hand, this ruling is a cause for the life of the murderer, because the concept of Qisas will, to a great extent, restrain him from the intention of killing a human and will control him. Thirdly, the requirement of equality will prevent the successive killing of several individuals. And it will end those customs of the era of ignorance (Jahiliyyah) in which several individuals were killed in retaliation for one murder, and then, as a result, many more individuals would be killed. In this way, this ruling is a cause for the life of the society. It should be kept in mind that Qisas means not to forgive. This itself is equivalent to the opening of a window to life. Furthermore, لعلکم تتقون is an admonition to refrain from every kind of transgression and excess, by which this wise ruling of Islam is completed.

In every situation and context, Islam examines the reality of issues and every aspect of them. In the matter of shedding the blood of the innocent, it has risen above all forms of excess and negligence and has done justice to the matter. It has not resorted only to retribution (qisas) like the distorted religion of the Jews, nor has it shown only the path of forgiveness and blood money (diyat) like such Christianity, because the first ruling is a cause for vengefulness, and the second is a reason for the audacity of murderers. Suppose the murderer and the victim were brothers to each other, or they had a friendship or social relationship; in this situation, forcing retribution (qisas) would be the cause of a new wound for the heirs of the victim. Especially for people who are full of human emotions, carrying out retribution would be considered another hardship, whereas restricting and confining this ruling to only forgiveness and blood money would also cause the oppressors to become more audacious and fearless. Therefore, Islam has established retribution (qisas) as the primary ruling, and to make it moderate, it has also mentioned forgiveness alongside it. In clearer terms, the heirs of the victim have the right to choose one of these three paths: 1. To take retribution (qisas). 2. To forgive without taking blood money. 3. To forgive upon taking blood money (however, in this case, it is necessary that the murderer also agrees).

Some people, without careful consideration, have criticized some of Islam's laws of reward and punishment. On the issue of Qisas, in particular, there is a great deal of clamor. The objections of opponents regarding the issue of Qisas are as follows: 1. The murderer's crime is that he has ended a human life. When taking Qisas, this very act is repeated. 2. Qisas is nothing but an act of revenge and hard-heartedness. This trait should be eliminated from people, whereas the proponents of Qisas breathe new life into this undesirable trait of vengefulness. 3. Homicide is not a sin that normal and sound-minded people commit. Therefore, the murderer is psychologically afflicted with some illness. For this reason, he should be treated. Qisas cannot be the treatment for such patients. 4. Those matters that are related to the social system must grow and develop along with human society. A law that was enacted fourteen hundred years ago should not be implemented in today's developed society. 5. Would it not be better to imprison murderers instead of taking Qisas? And in prison, work should be forcibly taken from them for the benefit of society. In this way, on the one hand, society will be safe from their harm, and on the other hand, the maximum possible benefit will be derived from them. This is a summary of the objections that are raised regarding the issue of Qisas. Their response is presented below.

Pondering and reflecting upon the verses of Qisas removes these objections (و لکم فی القصاص حیاة یآ اولی الالباب). 1. Sometimes, eliminating dangerous individuals is a means for the growth and perfection of society. On such occasions, the matter of Qisas is a guarantor of life and the survival of beings. For this reason, the impulse for Qisas has been placed in the temperament and nature of man and animal. Whether it is the system of medicine or agriculture, all are based on this same rational principle. We see that for the protection of the body, a corrupt and damaged limb is sometimes amputated. Similarly, branches that hinder the growth of a tree are also pruned. Those who consider the execution of a murderer as the loss of one person have an individualistic perspective. If they had a collective perspective and tried to understand that the law of Qisas is a cause for the protection and training of the remaining individuals, they would reconsider their discourse. The elimination of such bloodthirsty individuals from society is like cutting off a harmful limb or branch, which must be severed according to the dictate of reason. It is needless to say that to this day, no one has objected to the cutting of harmful limbs and branches. 2. In principle, the legislation of Qisas has no connection with the emotion of revenge, because revenge means to cool the fire of anger for the sake of a personal issue, whereas the purpose of Qisas is to prevent the repetition of oppression and tyranny in society, and its objective and aim is to seek justice and protect the remaining innocent individuals. 3. The third objection is that the murderer is certainly suffering from some psychological illness and that ordinary people cannot commit such an atrocity. Regarding this, it should be said that sometimes this is absolutely correct. In such a case, Islam has also not decreed Qisas for the insane and such individuals. However, to always declare the murderer as ill is very dangerous, because providing such a basis for this kind of corruption emboldens the oppressors of society in a way that cannot be denied. If this reasoning is about a sane murderer, then this same reasoning should also be correct for all transgressors and those who usurp the rights of others, because a person possessing a sound mind never transgresses against others. In that case, all laws of punishment should be abolished, and all transgressing and offending individuals should be removed from prisons and places of punishment and admitted into psychiatric hospitals. 4. As for the question that the progress of society does not accept the law of Qisas, and that Qisas was only effective in ancient societies, but in this age of progress, the nations of the world consider Qisas to be against conscience. The answer to this can be given in a single sentence: this claim is very weightless and like a fantasy when compared to the number of victims of vast, horrific crimes and battlefields, etc. Supposing such a world comes into existence, Islam has also explicitly stated the law of pardon alongside Qisas and has not declared Qisas to be the final procedure in this regard. It is a given that in a developed society, people would prefer to forgive the murderer. However, in the current world, where crimes hidden in its many layers are more numerous and extremely more barbaric than in past eras, the abolition of the law of Qisas would mean nothing other than expanding the scope of crimes and atrocities. 5. As the Quran has explicitly stated, the sole purpose and objective of Qisas is general and collective life, and to avoid and prevent the repetition of murder and corruption. It is a given that prison cannot play the required role in this regard (especially the prisons of the modern era, the condition of some of which is far better than the criminals' own homes). This is why in countries where the order to execute the criminal has been abolished, there has been a great increase in crimes and incidents of murder in a short period. And if prisoners are simply pardoned, professional criminals will continue to stain their hands with murder and oppression with great ease and comfort.

It is possible that some people may object that in the verses of qisas, the command has been given that qisas should not be taken from a man in retaliation for the murder of a woman. So, is a man's blood more significant and more valuable than a woman's blood? After all, why should qisas not be taken from a transgressing man for the murder of a woman, when more than half of the world's human population consists of women? The answer to this is that the meaning of the verse is not that qisas should not be taken from a man in retaliation for the murder of a woman. Rather, as is present in detail and with explanation in Islamic jurisprudence, the guardians of the woman can take qisas in the case of the woman's murder, provided that they pay half the amount of the diyat. In other words, what is meant by not taking qisas in the case of a woman's murder is that qisas which is without any condition. However, in the case of paying half the diyat, taking qisas from the man and executing him is permissible. It is needless to clarify that this ruling is not because a woman does not hold the status of humanity or that her blood is of lesser value. This is an improper and illogical superstition, and perhaps this concept has arisen from *khun baha* (the price of blood). The half diyat is only to compensate for the loss that is incurred by the man's family in the case of taking qisas from him (consider this). The explanation for this is that, for the most part, the man is the effective economic member of the family, the man bears the family's expenses, and it is the man who, through his economic activity, runs the machinery of the family's life. On this basis, the difference from an economic perspective in the demise of a man versus a woman is not hidden from anyone. If this difference is not taken into consideration, then for what crime, after all, would the innocent survivors and descendants of the executed man suffer a loss? By specifying the law of giving half the diyat in the case of taking qisas from a man for the murder of a woman, Islam has taken into account the rights of all people, and in this way, the irreparable loss that was being incurred by a family has been remedied. Islam absolutely does not permit the rights of others to be trampled on the pretext of the word "equality," such as the rights of the children of the person from whom qisas is being taken.

Another point that draws attention here is the use of the word *akhihi* (his brother). The Quran considers the bond of brotherhood in human society so strong that, in its view, it remains intact even after the shedding of innocent blood. Therefore, to stir the humane sentiments of the victim's heirs, it introduces the murderer to them by calling him a brother, and in this way, it encourages them towards forgiveness and forbearance. However, this is about those people who, after committing such a great sin in a state of agitation, rage, and anger, are remorseful for it. But those criminals who take pride in their actions and are not ashamed are not worthy of being called brothers, nor are they deserving of pardon and forgiveness.

See ayat 182 for tafseer.

See ayat 182 for tafseer.

After some matters concerning the guilty were explained in the previous verses, these verses state some rulings on making a will in financial matters as a binding command. It is stated: It is prescribed for you that when death approaches one of you, if he leaves wealth, he should make a just and appropriate bequest for his parents and relatives (Kutiba 'alaykum idha hadara ahadakumul-mawtu in taraka khayranil-wasiyyatu lil-walidayni wal-aqrabina bil-ma'ruf). At the end of the verse, it is further stated: This is a duty upon the God-fearing (haqqan 'alal-muttiqin). As has been indicated before, "kutiba 'alaykum" apparently denotes obligation (wujub). Therefore, various interpretations have been given regarding the bequest. It is sometimes said that although making a will is a recommended (mustahab) act according to the laws of Islam, because it is a recommended act that is highly emphasized, its ruling has been stated with the phrase "kutiba 'alaykum". This is why at the end of the verse it says "haqqan 'alal-muttiqin". If it were an obligatory command, it would have said "haqqan 'alal-mu'minin". Some other commentators are of the opinion that this verse predates the revelation of the rulings on inheritance. At that time, it was obligatory (wajib) to make a will concerning one's wealth so that there would be no disagreement or dispute among the heirs. However, after the verses of inheritance were revealed, this obligation was abrogated and remained as a recommended (mustahab) ruling. The hadith that appears in Tafsir al-Ayyashi under this verse supports this meaning. It is also possible that this ruling of the verse is for those occasions of necessity where making a will is essential. However, among all these interpretations, the first interpretation seems closer to the truth and reality. It is noteworthy that here the word "khayr" (good) has been used instead of "mal" (wealth). It is stated that if someone leaves behind a good thing in his inheritance, he should make a will. This expression indicates that in the view of Islam, wealth and riches that are acquired through lawful (shar'i) means and spent in a good way for the benefit of society are a good and a blessing. This point nullifies the erroneous ideas of those who consider wealth and riches themselves to be an evil thing. Islam is averse to those misguided ascetics who have not understood the spirit of Islam and who consider asceticism (zuhd) to be another name for poverty and destitution, and whose ideas cause stagnation in Islamic society and the rise of hoarders. Incidentally, this expression is a subtle indication towards the lawfulness and permissibility of the wealth and riches about which the command to make a will has been given; otherwise, the unlawful and impermissible wealth left by a person is not "khayr" (good) but pure evil. It also appears from some narrations that the wealth should be of a considerable amount, otherwise, a small amount of wealth does not require a will. In other words, a small amount of wealth is not something from which a person would want to set aside a third through a bequest. (Reference: Tafsir Nur al-Thaqalayn, vol. 1, p. 159). Incidentally, "idha hadara ahadakumul-mawt" (when death approaches one of you) describes the final moments of opportunity for making a will. If there is a delay, the opportunity will be lost. Otherwise, there is no harm if a person prepares his will in advance as a precaution; in fact, it is known from narrations that this act is highly commendable. It is extremely short-sighted to think that making a will is a bad omen and is tantamount to inviting one's own death. Rather, a will is an act of foresight and a recognition of an undeniable reality. And if it does not cause a long life, it certainly does not cause a reduction in lifespan. In the verse under consideration, qualifying the bequest with "bil-ma'ruf" is an indication that the will should be wise in every respect, for the meaning of "ma'ruf" is that which is recognized by reason and intellect ('urf 'uqala). For the person for whom the bequest is being made, it should be such in terms of amount and other aspects that rational people would consider it prudent, not that it becomes a cause of division and dispute. When the will encompasses all the aforementioned qualities, it will be respected and sacred in every way, and any kind of alteration or change in it is forbidden (haram). That is why it is stated in the following verse: Whoever alters it after he has heard it, the sin thereof is only upon those who alter it (faman baddalahu ba'da ma sami'ahu fa'innama ithmuhu 'alalladhina yubaddilunahu). And if they think that God is unaware of their conspiracies and secret actions, they are in grave error, for God is All-Hearing, All-Knowing (innallaha sami'un 'alim). It is possible that this verse is an indication of the fact that a violation by the executor (wasi) — the person responsible for implementing the bequests after the death of the testator — can never nullify the reward and recompense of the one who made the will. He has already received his reward. The yoke of sin is only for the neck of the executor who changed the amount, nature, or the original will itself. It is also possible that the intent is that if, due to the executor's violation, the deceased's wealth is given to individuals who are not deserving of it and they are unaware of this, then there is no sin upon them. The sin will only be upon the executor who knowingly committed this wrong act. It should be noted that these two interpretations are not contradictory to each other, and it is possible that the verse is intended for both these meanings. Now this Islamic ruling has become clear that any kind of alteration or change in bequests, in whatever form and to whatever extent, is a sin. However, in every law, there are some exceptional aspectsTherefore, in the final verse under consideration, it is stated: When the executor fears deviation and injustice on the part of the testator—whether this deviation is out of ignorance or knowingly despite being aware—and he corrects it, then he will not be a sinner, and the law regarding changing the will shall not apply to him. God is Forgiving, Merciful (فمن خاف من قوص جنفا او اثما فاصلح بینہم فلا اثم علیہ ان اللہ غفور رحیم). Based on this, the exception is only for those situations where the will is not appropriate and suitable. This is the point where the executor has the right to make a change. If the testator is alive, he should bring his point of view to his attention so that he himself may make the change, and if he has died, then he should make this change himself. This authority to change is restricted to the following situations: 1. If the will is for more than one-third of the total inheritance, because it is narrated in many traditions from the Noble Prophet (PBUH) and the Ahl al-Bayt that a person is permitted to bequeath up to one-third of his wealth, and more than this is forbidden. Our jurists have also given this same ruling in the books of jurisprudence. [Reference: Wasail al-Shia, vol. 13, p. 261 (Kitab Ahkam al-Wasaya, Bab 10)]. Based on this, the practice of some unaware people who distribute all their wealth through the will is not correct in any way according to the laws of Islam, and it is incumbent upon the executor to correct it and not distribute more than one-third in this manner. 2. If the will pertains to oppression, sin, and wrong deeds. For example, if someone wills that a portion of his wealth be spent on expanding centers of corruption, and similarly, if that will becomes a cause for abandoning an obligation (wajib). 3. If the implementation of the will is a cause of dispute, corruption, and bloodshed, then a correction can be made here by the order of the religious ruler (Hakim al-Shar'). `Janf` (rhyming with `Kanf`) means deviation from the truth and inclination towards falsehood. It refers to the ignorant deviations and crookedness of the testator. And `ithm` refers to intentional sin. The sentence `ان اللہ غفور رحیم`, which comes at the end of this verse, is an indication of the fact that if the executor takes action to correct the wrong deed of the testator and opens the path of truth, God will overlook his mistake.

Only certain specified relatives benefit from the law of inheritance, whereas it is possible that other members of the family, or at times close friends and associates, may be in severe need of financial assistance. Similarly, sometimes even for the heirs, their share of the inheritance cannot suffice for their needs. Therefore, the comprehensiveness of Islamic law does not permit this gap to remain unfilled. For this reason, it has established the law of bequest alongside the law of inheritance and has permitted Muslims to make a firm plan for after them regarding one-third of their wealth and to spend it for their intended purpose. Furthermore, sometimes a person desires to perform some good deed. But he is unable to do so in his lifetime in view of his own financial needs, so rational logic necessitates that he should not be completely deprived of performing a charitable act from the wealth he has striven to acquire. Due to all these matters, the law of bequest has been established in Islam, and it has been emphasized to such an extent that it has been raised to the level of an obligatory and necessary command and has been stressed with the phrase "haqqan 'alal-muttaqin". The bequest is not confined only to the aforementioned matters; rather, a person should clearly state his will regarding his debts, the trusts that have been entrusted to him, and other matters, in such a way that none of his responsibilities from the rights of people (Huquq al-Nas) and the rights of Allah (Huquq Allah) remain ambiguous. Great emphasis has been placed on the bequest in Islamic traditions. In one of these narrations, it is narrated from the Prophet of Islam (PBUH & His Pure Progeny). He said: ma yanbaghi li-imri'in muslimin an yabita laylatan illa wa wasiyyatuhu tahta ra'sihi. It is not appropriate for a Muslim to sleep at night unless his will is under his head. (Reference: Wasail al-Shia, vol. 13, p. 352). "Being under the head" is here for emphasis, the purpose of which is that the will should be kept ready. In another narration, it is stated: man mata bi-ghayri wasiyyatin mata mitatan jahiliyyah. Whoever dies without a will, has died the death of Jahiliyyah (the pre-Islamic age of ignorance). (Reference: Wasail al-Shia, vol. 13, p. 352).

In the above verse, you have observed the command not to transgress or exceed the limits in a will. In this regard, Islamic traditions have also greatly emphasized not committing oppression, injustice, or causing harm. A collective study of these traditions shows that just as making a will is very important, so too is committing injustice in a will a very evil act and among the major sins. In a hadith, Imam Muhammad al-Baqir (peace be upon him) is reported to have said: man `adala fī waṣiyyatihi kāna kaman taṣaddaqa bihā fī ḥayātihi wa man jāra fī waṣiyyatihi laqiya Allāha `azza wa jalla yawm al-qiyāmati wa huwa `anhu mu`riḍ. "Whoever is just in his will is like one who gave that wealth as charity in the path of God during his lifetime, and whoever is unjust and transgresses in his will, the benevolent and kind gaze of the Lord will be turned away from him on the Day of Resurrection." (Reference: Wasā'il al-Shīʿah, vol. 13, p. 359). Oppression, injustice, and causing harm in a will means that a person bequeaths more than one-third of their estate, thereby depriving the heirs of their rightful share, or gives preference to one over another without reason, based on affection or enmity. For this reason, if the heirs are in greater need, it has been commanded not to bequeath even the one-third, and in such a situation, the bequest can be reduced to one-fourth or one-fifth. (Reference: Wasā'il al-Shīʿah, vol. 13, p. 360). The leaders of Islam have emphasized justice in a will in their sayings to such an extent that it is mentioned in a hadith: A man from the Ansar passed away, leaving behind young children, but at the time of his death, he had spent all his wealth in the path of God, to the extent that he left nothing behind. When the Prophet of Islam PBUH & His Pure Progeny became aware of this incident, he asked: "What did you do with that man?" The people replied: "We have buried him (after offering his funeral prayer)." He PBUH & His Pure Progeny said: "Had I known earlier, I would not have permitted him to be buried in the graveyard of the Muslims, because he has left his young children behind to go about begging." (Reference: Safīnat al-Biḥār, vol. 2, p. 659, entry: Waṣiyyat).

A bequest is personally recommended (mustahabb), but as has been indicated previously, it is possible that it may sometimes take the form of an obligation (wajib). For example, someone may have been negligent in fulfilling the obligatory rights of Allah (Zakat and Khums, etc.), or has some trusts of the people in his possession, and in the absence of a will, there is a likelihood that their rights will be lost. And above all this, a person may have such a position in society that if he does not make a will, it is possible that there may be irreparable loss, and there is a fear of severe loss and harm to the correct social or religious system. In all such situations, making a will becomes obligatory (wajib).

According to the laws of Islam, a testator is not bound by a will he has previously made; rather, he can change it during his lifetime. He can reconsider the amount and nature of the bequest and matters concerning his executor, because it is possible that with the passage of time, the expediencies in this regard have changed.

It is also necessary to mention this point that a person should make their will a means of rectifying their past shortcomings and remedying them. So much so that if some of his relatives, dear ones, and associates were subject to his coldness and indifference, he should express love to them through the will. It is in the narrations that the guides of religion would specifically make a will concerning those relatives who treated them with coldness, and they would allocate a certain amount of wealth for them through the will so that broken relationships could be mended again through love. Similarly, they would free their slaves or make a will for them to be freed.

See ayat 185 for tafseer.

See ayat 185 for tafseer.

After the mention of a few important Islamic rulings, in the verses under consideration, another ruling is mentioned which is counted among the most important Islamic acts of worship, and that is fasting. With this emphasis, it is stated: O you who have believed, fasting is prescribed for you as it was prescribed for those before you (يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ). Along with this, the philosophy of this character-building and edifying act of worship is stated in a short but meaningful sentence: that you may become righteous (لَعَلَّكُمْ تَتَّقُونَ). Yes—as will be explained further in its commentary, fasting is an effective factor in all aspects for the spirit of *taqwa* and the training of the righteous. Since the performance of this act of worship is associated with deprivation from material pleasures and with difficulties—it is especially more difficult in the summers—therefore, to incline the human soul and prepare it for the performance of this command, various expressions have been used in the above-mentioned verses. First, the address is made with "O you who have believed." After that, the reality is stated that fasting is not exclusive to you but was also present in previous nations. And finally, its philosophy is explained, according to which the effects of this beneficial divine obligation are one hundred percent for the benefit of man himself. In this way, it has been made a desirable and pleasant subject. In a hadith, it is narrated from Imam Sadiq (peace be upon him) that he said: *Ladhdhatu ma fi al-nida' azala ta'ab al-'ibadati wa al-'ana'*. Meaning—the pleasure in the address of "O you who have believed" has removed the fatigue, hardship, and toil of this worship. (*Majma' al-Bayan*, under the verse in question). To reduce the severity and difficulty of fasting, a few more rulings are mentioned in the next verse. It is stated: Fast for a limited number of days (أَيَّامًا مَعْدُودَاتٍ). It is not that you are compelled to fast the entire year or a large part of the year; rather, it only occupies you for a short part of the year. The second point in this verse is that those among you who are ill or are travelers, for whom fasting is a cause of hardship and difficulty, have been given a concession in this ruling, that they may fast on other days instead of these days (after the journey has ended and after recovering from illness) (فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ). The third point is that for those who experience extreme difficulty and hardship in fasting (for example, old men, old women, and the chronically ill for whom there is no hope of recovery), it is not necessary for them to fast. Rather, they should feed a poor person as an expiation instead (وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ). [The root of "yuṭīqūnahu" is "ṭawq," whose original meaning is a collar that is placed around the neck or that is naturally on the neck (like the colored ring on the neck of some birds). Later, this word came to be used in the sense of extreme energy and power. The final pronoun in *yuṭīqūnahu* refers to the fast. Thus, its meaning would be that for those who have to expend extreme power and energy for the fast and have to bear severe hardship in fasting, such as the very elderly and the incurably ill, the fast is excused for them, and they should only pay the *fidyah* in its place. However, if the sick recover, it is their responsibility to make up the fast. Some have also said that the meaning of *yuṭīqūnahu* is those who had strength and energy in the past (*kānū yuṭīqūnahu*) and now do not have the strength (this meaning has also been given in some narrations). In any case, the above-mentioned ruling has not been abrogated and remains in full force today. And as for what some say, that fasting was initially a discretionary obligation (*wājib takhyīrī*) and people were given the choice to either fast or pay the *fidyah*, the contextual clues in the verse do not support this, nor is there any clear evidence for it]. Whoever wishes to feed more in the way of God, it is better for him (فَمَنْ تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَهُ). ["man taṭawwa'a khayran" has been considered by some to be a reference to supererogatory fasts. Others say its meaning is that, keeping in mind the importance and philosophy of fasting, one should fast with desire, not with aversion and compulsion]. At the end of the verse, the reality is clarified that fasting benefits you: And to fast is better for you, if you only knew (وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ ۖ إِنْ كُنْتُمْ تَعْلَمُونَ). Some wish to take this sentence as evidence that fasting was a discretionary obligation in the beginning. Muslims were given the choice to either fast or give *fidyah* in its place so that they could gradually become accustomed to fasting. Later, this ruling was abrogated, and fasting took the form of an individual obligation (*wujūb 'aynī*). However, it is apparent that this verse has come as an emphasis on the philosophy of fasting, and its purpose is that this act of worship, like other acts of worship, does not add anything to God's majesty and glory; rather, its entire benefit is for human beings themselves. Evidence for this is the expressions that are seen in other verses of the Quran. For example: *dhalikum khayrun lakum in kuntum ta'lamun*. That is better for you, if you only knew. (Jumu'ah: 9) This verse is about the Jumu'ah prayer.has come after the command of individual obligation (in case the conditions are met). In verse 16 of Surah al-Ankabut, it is stated: وَإِبْرَاہِیمَ إِذْ قَالَ لِقَوْمِہِ اعْبُدُوا اللهَ وَاتَّقُوہُ ذَلِکُمْ خَیْرٌ لَکُمْ إِنْ کُنْتُمْ تَعْلَمُون۔ And when Ibrahim, turning towards the idol-worshippers, said, "Worship Allah and fear Him. That is better for you, if you only knew." From this, it becomes clear that "an tasumu khayrun lakum" is an address to all who fast, not to a specific group. The final verse under consideration describes the time of the fast, some of its rulings, and its philosophy. It is stated: Those few numbered days in which the fast is to be kept are of the month of Ramadan (shahr Ramadan), the same month in which the Quran was revealed (alladhi unzila fihil Quran). The same Quran which is the cause of guidance for people, which contains signs of guidance and clear proofs, and which holds the standard for distinguishing between truth and falsehood and their separation from one another (hudal lil-nasi wa bayyinatim minal-huda wal-furqan). After this, the ruling of the fast concerning travelers and the sick is stated again for emphasis: Those who are present in the month of Ramadan must fast, but whoever is a traveler or is sick, they should fast in later days instead (faman shahida minkumush-shahra falyasumh, wa man kana maridan aw 'ala safarin fa'iddatun min ayyamin ukhar). [Some have interpreted "faman shahida minkumush-shahra" as sighting the new moon, meaning that fasting is obligatory upon whoever sees the moon, but this seems very far-fetched. The truth is what has been said in the preceding lines, which is also in harmony with the preceding and succeeding sentences and is also in accordance with Islamic narrations]. The repetition of the ruling for the traveler and the sick in the previous verse and this one is possibly because some people assume that not fasting at all is not a good thing, and they insist that one should fast even during illness and travel. Therefore, by repeating this ruling, the Quran wants to make people understand that just as fasting is a divine obligation for healthy and sound individuals, similarly, for the sick and travelers, breaking the fast is also a divine command, the opposition of which is a sin. At the end of the verse, the explanation and philosophy of the fast are stated again. It is stated: Allah desires ease for you, and He does not desire hardship for you (yuridullahu bikumul-yusra wa la yuridu bikumul-'usr). This is also an indication that although fasting is outwardly a hardship and restriction, its end result is a cause of comfort, ease, and rest for a person. It is possible that this sentence also alludes to the point that divine commands are not like those of oppressive and tyrannical rulers, which are commanded to be carried out unconditionally. But where carrying out a command becomes a cause of severe hardship for a person, the human responsibility under the divine command is made easier. For this reason, the command to fast, despite its full importance, has been lifted for the sick and for travelers. It is further stated: The purpose and objective is that you complete the number [of these fasts] (wa litukmilul-'iddata). Meaning, it is necessary for every healthy and sound person to fast for one month in the year because fasting is necessary for the nourishment of their body and soul. On this basis, if you were sick or on a journey in the month of Ramadan, it is necessary that you make up for the same number of days later, so that the number may be completed. So much so that while making up for the prayers missed during the days of menstruation is waived for women, making up for the fasts is not waived. In the final sentence, it is stated: So that you may glorify Allah for having guided you, and perhaps you will be grateful (wa litukabbirullaha 'ala ma hadakum wa la'allakum tashkurun). It is a noteworthy matter that the issue of glorifying Allah is mentioned in a definitive manner (litukabbirullaha 'ala ma hadakum), whereas for gratitude, 'la'alla' (perhaps) has been used. This difference in expression is possibly because the performance of this worship is, in any case, the glorification of the station of the Lord. But the meaning of 'shukr' (gratitude) is to use the divine blessings in their proper place and to benefit from the practical effects and philosophies of the fast. It has several conditions; until they are fulfilled, gratitude is not accomplished, and among the most important of these are the recognition of the reality of the fast, awareness of its philosophies, and complete sincerity.

Fasting has various material and spiritual effects from several aspects, which are produced in the human being through it. Among these, the most important is its ethical aspect and educational philosophy. Making the human soul more refined, strengthening the human will, and creating moderation in the human temperament are among the important benefits of fasting. It is necessary for the fasting person that, despite the availability of food and water in the state of fasting, they do not go near it, and similarly, they should abstain from sexual pleasures and practically prove that they are not captive to a pasture and fodder like animals. The reins of the rebellious self are in their control, and carnal desires and passions are under their command. In reality, the greatest philosophy of fasting is this very spiritual and moral effect. The person who has various types of foods and drinks in their possession, when they feel hungry or thirsty, they go after them. Those trees that grow by the side of a canal, sheltered by the garden wall, are delicately nurtured. They can withstand calamities very little. Their capacity for survival is low. If they do not get water for a few days, they will wither and dry up, whereas those trees that grow among rocks in the mountains and deserts, their branches are accustomed from the beginning to facing harsh storms, the sun's heat, and severe cold, and they grapple with various kinds of deprivations. Such trees are always strong, hardy, and resilient. Fasting also does the same thing with the human soul and life. Through temporary restrictions, it creates resistance and willpower in a person and gives them the strength to face severe calamities. Since fasting controls rebellious natures and emotions, through it, light and radiance rain upon the person's heart. In summary, fasting elevates a person from the animal realm and places them in the ranks of the angels. لعلکم تتقون (so that you may become righteous) is an indication towards all these points. There is a famous hadith: الصوم جنة من النار۔ Fasting is a shield against the fire of Hell. (Reference: Bihar al-Anwar, vol. 96, p. 256). Another hadith is narrated from Hazrat Ali (peace be upon him) that the Prophet of Islam (peace be upon him and his progeny) was asked what action we should perform so that Satan stays away from us. He replied: الصوم یود وجہہ و الصدقہ تکسر ظہرہ و الحب فی اللہ و المواظبة علی العمل الصالح یقطع دابرہ و الاستغفار یقطع و تینہ۔ Fasting blackens the face of Satan. Spending in the way of God breaks his back. Love and friendship for the sake of God, as well as adherence to righteous deeds, cuts off his tail, and seeking forgiveness severs his aorta. (Reference: Bihar al-Anwar, vol. 96, p. 255). In Nahj al-Balagha, while explaining the philosophy of worship, the Commander of the Faithful, Ali (peace be upon him), says about fasting: و الصیام ابتلاء لا خلاص الخلق۔ Allah Almighty included fasting in the Sharia so that the spirit of sincerity may be nurtured in people. (Reference: Nahj al-Balagha, Kalimat Qisar, no. 252). Another hadith is narrated from the Noble Prophet (peace be upon him and his progeny). He said: ان للجنة بابا یدعی الریان لا یدخل منہا الا الصائمون۔ Paradise has a gate called Rayyan (meaning, the Quencher). Only those who fast will enter Paradise through it. The late Saduq, in Ma'ani al-Akhbar, while explaining this hadith, has written that the selection of this gate for entering Paradise is because the fasting person suffers most from thirst; when the fasting person enters through this gate, they will be so quenched that they will never feel thirst again. (Reference: Bihar al-Anwar, vol. 96, p. 252).

As for the collective and social effects of fasting, these are concealed from no one. Fasting is a lesson in equality for human society, for through the performance of this religious obligation, the affluent are enabled to experience and appreciate the condition of the hungry and the deprived members of society — and, on the other hand, by reflecting upon the daily sustenance of such people, they are prompted to hasten to their assistance. It is possible that by describing the condition of the hungry and the destitute, the Almighty God intends to draw the attention of those possessed of means toward them; and if this matter assumes a tangible and concrete dimension, it will produce a still deeper effect. Fasting lends a sensory and experiential quality to this important social concern. In a well-known tradition transmitted on the authority of Imam al-Ṣādiq (peace be upon him), it is recorded that Hishām ibn Ḥakam posed a question concerning the reason and rationale for fasting, whereupon the Imam replied: *"Innamā faraḍa Allāhu al-ṣiyāma li-yastawiya bihī al-ghaniyyu wa al-faqīru, dhālika anna al-ghaniyya lam yakun li-yajida massa al-jūʿi fa-yarḥama al-faqīra, wa anna al-ghaniyya kullamā arāda shayʾan qadara ʿalayhi, fa-arāda Allāhu taʿālā an yusawwiya bayna khalqihī wa an yudhīqa al-ghaniyya massa al-jūʿi wa al-alami li-yariqqā ʿalā al-ḍaʿīfi wa yarḥama al-jāʾiʿ."* God has made fasting obligatory so that equality may be established between the poor and the wealthy — and this is because the wealthy person would never experience the sensation of hunger and thus have compassion for the poor, for the affluent generally find available to them whatever they desire. God therefore wills that equality prevail among His creation, and that the wealthy too taste the sensation of hunger, pain, and suffering, so that they may soften toward the weak and show mercy toward the hungry. (Cf. *Wasāʾil al-Shīʿah*, vol. 7, first chapter, third book, p. 3.)

In the light of both ancient and modern medical research, abstinence from food and drink (*imsāk*) has an undeniable and virtually miraculous therapeutic effect upon a great number of diseases. There is scarcely a physician or scholar of medicine who has not alluded to this truth in his detailed works and writings, for it is well established that many diseases arise from excessive consumption of food. When surplus material is not absorbed by the body, it gives rise to resistant and accumulated fatty deposits, or becomes a cause of excess fat and elevated blood sugar. This surplus organic matter effectively becomes, within the body, a reservoir of putrefaction that nurtures the microorganisms of infectious diseases. Under such circumstances, the most effective solution for combating these diseases is to eliminate these accumulations of waste through abstinence and fasting. Fasting burns away these surplus impurities and unabsorbed materials, effectively rendering the body a cleansed and purified abode. Furthermore, fasting affords the stomach a significant period of rest and serves as a form of maintenance for the digestive machinery — which, being the most sensitive mechanism of the human body and operating continuously throughout the year, stands in critical need of precisely such respite. It is self-evident that, according to Islamic jurisprudence, the fasting person is not permitted to indulge in excess at the pre-dawn meal (*suḥūr*) or at the breaking of the fast (*ifṭār*). This is so that the full benefit of this hygienic and therapeutic regimen may be realised — for otherwise, the desired outcome may not be achieved. A Russian scholar, Aleksei Suvorin, writes that fasting is particularly beneficial in the treatment of the following conditions: anaemia, intestinal debility, appendicitis — a condition in which the vermiform appendix becomes inflamed and swollen — chronic internal and external abscesses, tuberculosis, arteriosclerosis, gout, oedema (*dropsy*), arthritis, neurasthenia, sciatica, psoriasis, ophthalmic diseases, diabetes, dermatological disorders, renal diseases, hepatic diseases, and numerous other ailments. The therapeutic application of abstinence and fasting is not, moreover, restricted to the diseases enumerated above; it is also efficacious in the treatment of conditions that are rooted in the fundamental structure of the human body and are embedded within its cells — including cancer, syphilis, and plague. A well-known tradition is transmitted from the Prophet of Islam, in which he declared: *"Ṣūmū taṣiḥḥū"* — "Observe fasting, that you may remain in good health." A further tradition is transmitted from the Prophet, in which he declared: *"Al-miʿdatu baytu kulli dāʾin wa al-ḥimyatu raʾsu kulli dawāʾin"* — "The stomach is the dwelling place of every disease, and abstinence and dietary restraint are the most supreme of all remedies."

The extant Torah and Gospel also attest to the practice of fasting among Jews and Christians. As recorded in the *Dictionary of the Holy Bible*: "Fasting was universally practised at all times and in all ages, among every people, nation, and religion, on occasions of grief, sorrow, and sudden calamity." (Cf. *Dictionary of the Holy Bible*, p. 427.) The Torah further indicates that the Prophet Mūsā observed a fast of forty days, as is written: "When I went up the mountain to receive the stone tablets — that is, the tablets of the covenant which God had established with you — I remained on the mountain for forty nights. During that time I neither ate bread nor drank water." (Cf. Torah, Book of Deuteronomy, chapter 9, verse 9.) The Jews would fast when they repented and sought the pleasure of God: "The Jews would frequently, whenever they found an occasion to express humility and submissiveness before God, observe fasts so that, by confessing their sins and through fasting and repentance, they might attain the pleasure and satisfaction of the Divine Presence." (Cf. *Dictionary of the Holy Bible*, p. 428.) It is probable that the fast of *Yom Kippur* — the Great Day of Atonement — was a specific annual fast observed among the Jews. There were, however, other occasional fasts as well, such as the fast observed at the time of the destruction of Jerusalem and so forth. (Cf. *Dictionary of the Holy Bible*, p. 428.) As the Gospel makes evident, the Prophet ʿĪsā likewise observed a fast of forty days: "Then Jesus was led by the Spirit into the wilderness to be tempted by the devil. After fasting forty days and forty nights, he was hungry." (Cf. Gospel of Matthew, chapter 4, verses 1–2.) The Gospel also indicates that after the Prophet ʿĪsā, his disciples continued to observe fasting, as is recorded in the Gospel: "They said to him: 'How is it that the disciples of John fast frequently and offer prayers, whereas your disciples eat and drink continually?' He replied: 'But a time will come when the bridegroom will be taken from them — in those days they will fast.'" (Cf. Gospel of Luke, chapter 5, verses 33–35.) The following is also recorded in the scriptures: "Accordingly, the lives of the Apostles and the believers of earlier times were filled with the renunciation of pleasures, countless hardships, and the observance of fasting." (Cf. *Dictionary of the Holy Bible*, p. 428.)

What is the reason that the month of Ramadan has been selected for the observance of fasting — and why, on this very account, it holds precedence over all other months? The verse under discussion sets forth the reason for its superiority: namely, that the Quran — the book of guidance and human direction, which has distinguished the correct path from the erroneous one through its ordinances and laws, and which has brought the charter of human felicity — was revealed in this very month. It is recorded in Islamic traditions that all the great celestial scriptures — the Torah, the Gospel, the Psalms, the Sacred Scrolls, and the Quran — were revealed in this same month. Imam al-Ṣādiq (peace be upon him) states: "The Torah was revealed on the sixth of Ramadan, the Gospel on the twelfth, the Psalms on the eighteenth, and the Quran on the Night of Power (*Laylat al-Qadr*)." (Cf. *Wasāʾil al-Shīʿah*, vol. 7, chapters on the ordinances of the month of Ramadan, chapter 18, tradition 16.) Thus the month of Ramadan is the month of the revelation of the great celestial scriptures and of learning and instruction — for sound moral cultivation is not possible without education and knowledge. The educational programme of fasting ought to be harmonised as fully and as deeply as possible with the celestial teachings, so that through it the defilement of sin may be cleansed from the human soul and body. On the last Friday of the month of Shaʿbān, the Prophet of Islam delivered a sermon to his Companions in order to prepare them for the reception of this month, and impressed upon them its importance in the following terms: "O people! The month of God's blessing, forgiveness, and mercy is advancing toward you. This month is better than all other months. Its days are better than the days of other months, its nights better than the nights of other months, and its moments and hours are superior to the moments and hours of other months. It is a month in which God has invited you to be His guests, and you have been placed among those who are under the gaze of God's honour and generosity. Therefore, supplicate God with sincere intentions and pure hearts, that He may grant you the *tawfīq* to observe its fast and to recite His Book — for wretched is the person who is deprived of God's forgiveness in this great month. Through your hunger and thirst in this month, remember the hunger and thirst of the Day of Resurrection. Bestow charity upon your poor and destitute. Honour your elders and show kindness to your young ones. Restore the bonds of kinship. Restrain your tongues from sin. Guard your eyes from beholding that which is not lawful to behold. Keep your ears from listening to that which is forbidden to hear. And show compassion and kindness toward the orphans of others, so that they in turn may show the same toward your orphans." [This is the twentieth tradition in chapter 18 of the chapters on the ordinances of the month of Ramadan in *Wasāʾil al-Shīʿah*, volume 7. Its Arabic text is as follows: *fa-qāla — ayyuhā al-nāsu innahū qad aqbala ilaykum shahru Allāhi bil-barakati wa al-raḥmati wa al-maghfirati, shahrun huwa ʿinda Allāhi afḍalu al-shuhūri, wa ayyāmuhu afḍalu al-ayyāmi, wa layālīhi afḍalu al-layālī, wa sāʿātuhu afḍalu al-sāʿāti, huwa shahrun duʿītum fīhi ilā ḍiyāfati Allāhi, wa juʿiltum fī man ahli karāmati Allāhi, anfāsukum fīhi tasbīḥ, wa nawmukum fīhi ʿibādah, wa ʿamalukum fīhi maqbūl, wa duʿāʾukum fīhi mustajāb, fas-alū Allāha rabbakum bi-niyyātin ṣādiqatin wa qulūbin ṭāhiratin an yuwaffiqakum li-ṣiyāmihi wa tilāwati kitābih, fa-inna al-shaqiyya man ḥurima ghufrana Allāhi fī hādhā al-shahri al-ʿaẓīmi, wa udhkurū bi-jūʿikum wa ʿaṭashikum fīhi jūʿa al-qiyāmati wa ʿaṭashahā, wa taṣaddaqū ʿalā fuqarāʾikum wa masākīnikum, wa waqqirū kibārakum wa rāḥimū aṣghārakum, wa ṣilū arḥāmakum, wa iḥfaẓū alsinatakum, wa ghuḍḍū ʿammā lā yaḥillu al-naẓaru ilayhi abṣārakum, wa ʿammā lā yaḥillu al-istimāʿu ilayhi asmāʿakum, wa taḥaffaẓū ʿalā aytāmi al-nāsi yataḥannanu ʿalā aytāmikum.*]

The verses cited above contained an allusion to the point that God desires ease and comfort for you and does not wish you to be burdened with hardship and difficulty. This statement is unquestionably related, in its immediate context, to fasting and its benefits as well as to the provisions concerning the traveller and the sick; however, in view of the fact that it constitutes a universal principle, a general rule governing all Islamic ordinances becomes evident from it. This very principle serves as the source and basis for the well-known jurisprudential maxim known as the *qāʿidah lā ḥaraj* — the rule of the negation of hardship. According to this rule, the foundation of Islamic ordinances is not one of severity and stringency. If any given ordinance occasions severe difficulty in a particular circumstance, that ordinance shall be temporarily lifted. As our jurists have stated: whenever the performance of ritual ablution (*wuḍūʾ*), or standing during prayer, or any other such act becomes a cause of acute hardship for a person, the obligation of ablution is replaced by dry ablution (*tayammum*), and the obligation of standing in prayer is replaced by praying in a seated position. In verse 78 of Sūrat al-Ḥajj it is declared: *"Huwa ijtabākum wa mā jaʿala ʿalaykum fī al-dīni min ḥaraj"* — "He has chosen you and has placed no hardship upon you in the matter of religion." A well-known tradition of the Prophet of Islam states: *"Buʿithtu ʿalā al-sharīʿati al-samḥati al-sahlah"* — "I have been sent with a religion and a law whose observance and practice is easy." This too points toward the same meaning.

Someone posed a question to the Prophet of Islam, asking: "Is our God near, that we may address Him in quiet supplication, or is He distant, that we must call upon Him in a loud voice?" It was upon this occasion that the verse cited above was revealed, and the answer was given that God is near to His servants. (Cf. Majmaʿ al-Bayān, under the verse in question.)

A means of connection for the servants with God is supplication (dua) and humble entreaty. Therefore, after mentioning some important Islamic rulings in the preceding verses, the verse under discussion talks about this matter. Supplication (dua) holds a general program within it for all people who commune with God, but its mention amidst the verses related to fasting gives it a new meaning. Before stating the responsibilities of those who fast, through this verse, the Quran alludes to another secret of fasting, which is nearness to God (qurb-e-ilahi) and confiding in Him. This verse is addressed to the Prophet (PBUH & His Pure Progeny). It is stated: "And when My servants ask you concerning Me, then indeed I am near" (وَإِذَا سَاَلَکَ عِبَادِی عَنِّی فَإِنِّی قَرِیب). Closer than you can imagine, closer to you than you are to yourself, and closer than your jugular vein. وَنَحْنُ اَقْرَبُ إِلَیْہِ مِنْ حَبْلِ الْوَرِید۔ "And We are closer to him than [his] jugular vein." (Qaf: 16) After that, it is further stated: "I respond to the invocation of the supplicant when he calls upon Me" (اجیب دعوة الداع اذا دعان). "So let them respond to Me" (فلیستجیبوا لی) "and believe in Me" (وَلْیُؤْمِنُوا بِی), "that they may be [rightly] guided" (لعلہم یرشدون). It is noteworthy that in this short verse, God has referred to His sacred self seven times and to the servants seven times as well. In this way, Allah has reflected His extreme connection, closeness, relationship, and love for His servants. Abdullah ibn Sinan says that he heard Imam Sadiq (alayhis salam) say: "Make supplication (dua), for it is the key to God's forgiveness and the power of the means to attain every need. All blessings and mercies are with the Lord, which cannot be reached without supplication. When you keep knocking on a door, it will eventually open." (Reference: Usul al-Kafi, vol. 2, p. 468). Yes—He is near to us. How is it possible for Him to be far from us when His place is between us and our hearts? و اعملوا ان اللہ یحول بین المرء و قلبہ۔ "And know that Allah comes between a man and his heart." (Anfal: 24)

Those who do not understand the reality of supplication (dua), its spirit, and its educational and psychological effects, raise various objections against it. Sometimes they say that it weakens the nerves and makes one apathetic because, in their view, supplication puts people on this path instead of the path of activity, effort, progress, and the means of success, and teaches them to be content with it instead of making efforts. Objectors sometimes say that supplication is, in principle, a useless interference in God's affairs. God will do whatever He deems expedient. He loves us and knows our best interests, so why should we constantly ask Him for things according to our own will and desire? Sometimes they say that, in addition to all these matters, supplication is contrary to being content with the divine will and submitting to it. Those who ask such questions are oblivious to the psychological, social, educational, and spiritual effects of supplication and entreaty. Man needs a support to strengthen his will and to overcome pain and sorrow, and supplication lights a lamp of hope in man's heart. Those who have forgotten supplication face undesirable psychological and social repercussions. A famous psychologist has said that the absence of supplication and entreaty in a nation is equivalent to the destruction of that nation. A nation that stifles the need for supplication generally cannot remain safe from corruption and decline. However, it should also not be forgotten that to supplicate and entreat in the morning and then spend the rest of the day like a wild animal is absurd and futile. Supplication must be continuous, lest a person lose its profound effect. [Niyayish, Alexis Carrel]. Those who think that supplication causes laziness and lethargy have not understood the meaning of supplication at all, because supplication does not mean that one should abandon natural means and causes and instead just raise hands in supplication. Rather, the objective is that one should utilize all available means and exert their full effort, and when the matter is beyond human control and one is unable to reach the goal, then one should take recourse in supplication, awaken the spirit of hope and action within oneself by trusting in God with full attention, and seek help for oneself from the immense support of that Supreme Originator. Therefore, supplication is for situations of not reaching the goal and facing obstacles; it is not a factor that stands in opposition to natural factors. The aforementioned psychologist further writes: "Besides bringing tranquility, supplication also creates a kind of freshness in a person's thought and is a cause of inner joy. Sometimes, it also serves as a stimulus for awakening the spirit of bravery and courage in a person. Through supplication, many signs become apparent in a person. Purity of gaze, sobriety of character, inner joy and delight, a confident face, the capacity for guidance, and the welcoming of events are all manifestations of supplication. These are things that inform us of the depth of the supplicant's soul and a hidden treasure within their being. Through the power of supplication, even backward and less capable people can utilize their intellectual and moral strength in a better way and benefit from it to the maximum. But it is regrettable to say that in our world, there are very few people who can recognize the true face of supplication." (Reference: Niyayish, Alexis Carrel). What we have stated also provides an answer to the objection that supplication is contrary to submission and contentment, because as we have explained in the preceding lines, supplication is the name for acquiring the utmost perfection from the boundless grace of the Lord. In other words, through supplication, a person develops the eligibility to receive the Lord's utmost attention and grace, and it is clear that striving for perfection and endeavoring to acquire the utmost excellence is submission and contentment before the laws of creation, not contrary to them. Moreover, supplication is a form of worship, humility, and servitude. Through supplication, a person develops a connection with the Divine Essence, and just as all acts of worship have an educational effect, supplication also possesses such an effect, whether it reaches the point of acceptance or not. Those who say that supplication is an interference in divine affairs and that God gives whatever is in accordance with expediency, are not mindful of the fact that divine gifts are distributed according to capacity and merit. The greater the capacity and merit, the more gifts a person will receive. Imam Sadiq (peace be upon him) says: ان عند اللہ عزوجل منزلة لا تنال الا بمسالة۔ With God, there are such stations and ranks that cannot be attained without asking. (Reference: Usul al-Kafi, vol. 2, p. 348). A person of knowledge has said: When we pray, we connect and link ourselves to an infinite power that has bound all things in the universe to one another. (Reference: Aain-e-Zindagi, p. 156). The same person of knowledge says: Today's most modern science, i.e., psychology, also teaches the same thing that the prophets used to teach. Thus, doctors of psychology have reached the conclusion that supplication, prayer, and firm faith in religion remove anxiety, worry, agitation, and fear, which...Apprehension is more than half of sorrow and pain. (Reference: Aaeen-e-Zindagi, p. 156).

We have come to know that the place for supplication is where power and ability fail, not where power and energy have reach. In other words, the supplication worthy of response and acceptance is one that is made in a state of desperation and after all efforts and endeavors have proven futile, in accordance with اٴَمَّنْ یُجِیبُ الْمُضطَرَّ إِذَا دَعَاہُ وَیَکْشِفُ السُّوءَ (Naml-62) [The meaning of this verse is: Who is it that listens to the supplication of a distressed and restless person and, by coming to their aid, delivers them from calamity. (Translator)]. From this, it becomes clear that supplication is made for the provision of those means and factors that are beyond human capacity, and they are requested from the One whose power is infinite and for whom every act is possible and easy. However, this request should not emanate merely from a person's tongue, but from their entire being. The tongue, in this regard, should represent all the particles of existence and the limbs and organs, and the heart and soul, through the supplication, should establish a close relationship with Him. Like a drop that merges with the boundless ocean, it should attain a spiritual connection with that great source of power. We will soon discuss the spiritual effects of this connection and relationship. However, it should be noted that there is also a type of supplication that is performed even while possessing power and ability. Nevertheless, that supplication cannot be a substitute for the available means. It is a supplication that indicates that all the powers and abilities of this world do not possess independence in comparison to the power of the Lord of the worlds. In other words, its meaning is to be mindful of the reality that whatever natural factors and causes possess is from that blessed Being and by His command and decree. If someone seeks a cure through medicine, it is because He has bestowed this effect upon the medicine (this too is a type of supplication to which Islamic hadiths have alluded). In short, this is the type of supplication that can be called self-awareness and the awakening of thought, insight, heart, and mind. It is an inner connection with that Being who is the origin and source of all goodness and virtues. That is why it is stated in the sayings of Hazrat Ali (peace be upon him): la yaqbalu Allahu ‘azza wa jalla du‘a’a qalbin lah. God does not accept the supplication of a heedless heart. (Reference: Usul al-Kafi, vol. 2, p. 743). The same theme is narrated from Imam Sadiq (peace be upon him) in another hadith: inna Allaha ‘azza wa jalla la yastajibu du‘a’an bi-zahri qalbin sah. (Reference: Usul al-Kafi, vol. 2, p. 743). This itself is one of the foundations of the philosophies of supplication to which we have alluded.

Paying attention to the conditions for the acceptance of supplication also reveals new realities regarding the seemingly complex issue of supplication, and its reformative effects become clear. In this regard, a few hadiths are presented: 1: For the acceptance of supplication, before all else, it is necessary to strive for the purity of the heart and soul, to repent from sin, and to reform the self. In this connection, inspiration and guidance should be sought from the lives of the guides and leaders sent by God. It is narrated from Imam Sadiq (peace be upon him), he said: Iyakum an yas'ala ahadukum rabbahu shay'an min hawa'ij al-dunya wa al-akhirah hatta yabda' bil-thana' 'ala Allah wa al-midhah wa al-salat 'ala al-nabi wa alihi thumma al-i'tiraf bil-dhanb thumma al-mas'alah. When one of you wishes to ask his Lord for any need of the world and the Hereafter, he should first begin with the praise, glorification, and eulogy of God, send blessings upon the Prophet and his progeny, then confess his sins, and thereafter make his request. (Reference: Safinat al-Bihar, vol. 1, p. 448 and p. 489). 2: For the purity of one's life, one should strive to avoid usurped property and oppression, and not consume unlawful food. It is narrated from the Noble Prophet (peace and blessings of Allah be upon him): Man ahabba an yustajaba du'a'uhu falyatlub mat'amahu wa maksabahu. Whoever wishes for his supplication to be answered, it is necessary that his food and his earnings be pure and clean. (Reference: Safinat al-Bihar, vol. 1, pp. 448, 449). 3: One should not be negligent in confronting turmoil and corruption and in inviting to the truth, because the supplications of those who abandon enjoining good and forbidding evil are not accepted. As it is narrated from the Noble Prophet (peace and blessings of Allah be upon him): La ta'murunna bil ma'ruf wa la tanhawunna 'an al-munkar aw yusallitanna Allahu shirarakum 'ala khiyarikum wa yad'u khiyarukum fala yustajabu lahum. You must certainly enjoin good and forbid evil, or else God will give your wicked authority over your righteous, then your righteous will supplicate, but He will not answer their supplication. (Reference: Safinat al-Bihar, vol. 1, p. 489). In reality, abandoning this great responsibility, which is the guardianship of the community, creates disorder in society, as a result of which the field is left open for the wicked. In such a situation, supplication is ineffective in nullifying its consequences, because this state is the definite and certain result of those actions. 4: Fulfilling the covenant with God is also among the conditions for the acceptance of supplication. Faith, righteous deeds, trustworthiness, and correct actions are part of this covenant. A person who does not adhere to the covenant made with his Lord should not expect that the promise of the acceptance of supplication from the Lord will include him. A person complained to Amir al-Mu'minin (peace be upon him) about his supplications not being accepted. He said: God says to supplicate and He will accept. Despite this, what is the reason that we supplicate and it is not accepted? In response, he (peace be upon him) stated: Inna qulubakum khan bi-thaman khisal: Awwaluha: Innakum 'araftum Allah fa-lam tu'addu haqqahu kama awjaba 'alaykum fa-ma aghnat 'ankum ma'rifatukum shay'an. Wa al-thaniyah: Innakum amantum bi-rasulihi thumma khalaftum bi-sunnatihi wa amintum shari'atahu fa-ayna thamratu imanikim. Wa al-thalithah: Innakum qara'tum kitabahu al-munzal 'alaykum ta'malu bihi wa qultum sami'na wa ata'na thumma khalaftum. Wa al-rabi'ah: Innakum qultum takhafuna min al-nar wa antum fi kulli waqtin tuqaddimuna ilayha bi-ma'asikum fa-ayna khawfukum. Wa al-khamisah: Innakum qultum targhabuna fi al-jannah wa antum fi kulli waqtin taf'aluna ma yuba'idukum minha fa-ayna raghbatukum fiha. Wa al-sadisah: Innakum akaltum ni'mat al-mawla fa-lam tashkuru 'alayha. Wa al-sabi'ah: Inna Allah amarakum bi-'adawat al-shaytan wa qala inna al-shaytana lakum 'aduwwun fa-ittakhidhuhu 'aduwwan fa-'adaytimuhu bila tawallin wa walaytimuhu bila mukhalafatih. Wa al-thaminah: Innakum ja'altum 'uyub al-nas nasba a'yunikum wa 'uyubakum wara'a zuhurikum talumuna man antum ahaqqu bil-lawmi minhu fa-ayyu du'a'in yustajabu lakum ma'a hadha wa qad sadadtum abwabahu wa turuqahu fa-ittaqu Allah wa aslihu a'malakum wa akhlisu sara'irakum wa amuru bil-ma'ruf wa anhaw 'an al-munkar fa-yastajibu lakum du'a'akum. Your hearts and minds have been treacherous in eight things, due to which your supplications are not accepted: First: You recognized God but did not fulfill His right. Therefore, your recognition has not benefited you in any way. Second: You have brought faith in His sent Prophet, but you oppose his Sunnah. In such a case, what can be the fruit of your faith? Third: You read His book, but you do not act upon it. Verbally you say, "we have heard and we obey," but in practice, you oppose it. Fourth: You say that you fear the punishment of God. Despite this, you step towards acts of His disobedience, so where then is the fear? Fifth: You say that you are desirous of Paradise, yet you do deeds that take you further away from it, so where then is the desire and longing? Sixth: You consume the bounties of God but do not fulfill the right of gratitude. Seventh: He commanded you to maintain enmity with Satan—and you establish a foundation of friendship with him. Eighth: You have made the faults of others your focus and have cast your own faults behind your backs. In these circumstances, how can you hope that your supplication will be accepted when you yourselves have closed the doors of acceptance? Adopt taqwa and piety. Rectify your deeds. Enjoin good and forbid evil, so that your supplication may be accepted. (Reference: Safinat(Al-Bihar, Vol. 1, pp. 488 and 449). From this, it is evident that the promise of the acceptance of supplication from God is conditional, not absolute. The condition is that you fulfill your covenant and promise, whereas you have broken the covenant in eight ways. The eight aforementioned commands, which are the conditions for the acceptance of supplication, are sufficient for the training of man, for reforming his capabilities, and for putting them on a fruitful path. 5: One condition for the acceptance of supplication is that the supplication is accompanied by action and effort. In the short sayings of Amir al-Mu'minin (peace be upon him), it is stated: الداعی بلا عمل کالرامی بلا وتر۔ The one who supplicates without action is like one who shoots an arrow without a bow. (Reference: Nahj al-Balaghah, Short Sayings No. 337). It should be noted that the bowstring is the agent of motion for the arrow and the means of launching it towards the target; therefore, from this, the importance of action for the effectiveness of supplication becomes clear.

The five aforementioned conditions make it clear that not only is supplication not a substitute for natural causes and means, but for the acceptance of supplication, a complete transformation in the life of the supplicant is also necessary. His thought must be molded into a new frame, and he must reconsider his past deeds. In light of all this, is it not ignorance to declare supplication a cause of weakening the nerves and laziness, and does it not point to the pursuit of certain specific objectives?

It is established from Islamic traditions that when the ordinance of fasting was first revealed, Muslims were permitted only to eat before sleeping at night. Accordingly, if a person slept without having eaten and then awoke, it was impermissible for him to partake of food or drink thereafter. During those days, conjugal relations with one's wife during the nights of Ramadan were absolutely and unconditionally prohibited. Among the Companions of the Prophet there was a man by the name of Muṭʿim ibn Jubayr, a person of frail constitution. On one occasion he returned home at the time of breaking the fast (*ifṭār*). As his wife began to prepare food for him, he fell asleep out of exhaustion. Upon awakening, he declared: "I no longer have any right to break my fast." He passed the night in that condition without eating, and the following morning presented himself — while still fasting — at the environs of Medina to participate in the digging of the trench (on the battlefield of the War of the Confederates, *Ghazwat al-Aḥzāb*). In the course of the work, he lost consciousness due to weakness and hunger. The Prophet came to his side, was deeply moved upon witnessing his condition, and was profoundly affected by it. Furthermore, certain young Muslims who were unable to exercise restraint over themselves had, during the nights of Ramadan, engaged in conjugal relations with their wives in violation of the prevailing prohibition. It was under these circumstances that the verse under discussion was revealed, granting Muslims the permission to eat and drink throughout the night and to engage in conjugal relations with their wives.

As has already been read in the circumstances of revelation, in the early period of Islam conjugal relations with one's wife were absolutely prohibited for Muslims during both the days and nights of the month of Ramadan, and likewise the consumption of food and drink after having slept once during the night was impermissible. This was perhaps in order to test the Muslims and to incline them toward acceptance of the ordinances of fasting. The verse under discussion encompasses four Islamic ordinances pertaining to fasting and spiritual retreat (*iʿtikāf*). First, granting an expansion of permission to the Muslims, it is declared: conjugal relations with your wives during the nights of the month of fasting have been made lawful for you *(aḥilla lakum laylata al-ṣiyāmi al-rafathu ilā nisāʾikum).* [*Rafath* — on the measure of *ṭabas* — means discourse concerning sexual matters, and by extension came to be used for the act itself. It is employed here in the latter sense.] Thereafter, setting forth the rationale of this subject, it is declared: women are a garment for you and you are a garment for them *(hunna libāsun lakum wa antum libāsun lahunna).* A garment, on the one hand, protects the human body from the effects of heat, cold, and harmful elements; on the other, it conceals human deficiencies; and furthermore, it is an adornment for the human person. The metaphor employed in the verse alludes to all of these dimensions simultaneously. Husband and wife, on the one hand, protect each other from moral deviation; they conceal each other's shortcomings; they are a source of comfort and repose for each other; and each serves as an adornment for the other. This expression articulates the profound spiritual and moral bond and intimacy between husband and wife, and fully and unambiguously affirms their equality in this regard. The expression used for the man is precisely the same, without any alteration, as that used for the woman. Subsequently, setting forth the reason and cause for the modification of this divine ordinance, it is declared: God knew that you were betraying yourselves and that some among you were performing what was forbidden. God accepted your repentance and forgave you *(ʿalima Allāhu annakum kuntum takhtānūna anfusakum fa-tāba ʿalaykum wa ʿafā ʿankum).* It is on account of this — so that you might not become further immersed in sin — that God, in His grace and mercy, has lightened this programme for you and reduced its extent and limits. Now that this is so, you may engage in conjugal relations with them and seek what God has prescribed for you *(fa-al-āna bāshirūhunna wa ibtaghū mā kataba Allāhu lakum).* It is an established matter that the imperative form in this verse does not carry the sense of obligation but rather of permission — the lifting of a prohibition, which in the technical terminology of the jurists (*uṣūliyyīn*) is termed *amr ʿaqība ḥaẓr*, constituting evidence of permissibility. *Wa ibtaghū mā kataba Allāhu lakum* alludes to the fact that there is no impediment in availing oneself of this expanded and mitigated ordinance, for it is in accordance with the laws of creation and constitutes the path for the preservation of the social order and the continuity of the human species. The second ordinance is then set forth. It is declared: eat and drink until the white thread of dawn becomes distinguishable from the black thread of night for you *(wa kulū wa ishrabū ḥattā yatabayyana lakum al-khayyṭu al-abyaḍu min al-khayyṭi al-aswadi min al-fajr).* Muslims are thus now entitled to avail themselves of food and drink throughout the entire night. For the third ordinance it is declared: thereafter complete the fast until nightfall *(thumma atimmū al-ṣiyāma ilā al-layl).* This clause serves as an emphatic reminder to those observing the fast to abstain throughout the day from food, drink, and conjugal relations. It also conveys information concerning the commencement and conclusion of the fast — namely, that the fast begins at the break of dawn and concludes at the onset of night. Finally, setting forth the fourth and last ordinance, it is declared: do not engage in conjugal relations with your wives while you are in a state of spiritual retreat (*iʿtikāf*) in the mosques *(wa lā tubāshirūhunna wa antum ʿākifūna fī al-masājid).* The statement of this ordinance resembles an exception to the preceding one, for during *iʿtikāf* — the minimum duration of which is three days — fasting is observed, and during this period conjugal relations are not permitted either by day or by night. At the close, with reference to all the ordinances collectively, it is declared: these are the bounds of God — do not approach them *(tilka ḥudūdu Allāhi fa-lā taqrabūhā)* — for approaching a boundary gives rise to insinuations and temptations, and at times becomes the cause of a person transgressing the limits and falling into sin. Indeed — God thus makes His signs clear to the people, so that they may become God-fearing *(kadhālika yubayyinu Allāhu āyātihi lil-nāsi laʿallahum yattaqūn).*

As we have read in the above-mentioned verse, after stating some of the rules of fasting and i'tikaf, they have been declared as divine limits. The boundary between the lawful (halal) and the unlawful (haram), the boundary between the permissible and the forbidden. It is noteworthy that it has not been said 'do not cross the boundaries,' but rather it has been said 'do not go near them,' because by being near the boundary, a person sometimes crosses them due to an excess of desire and sometimes due to falling into doubt. Therefore, it has been said (فلا تقربوھا). And perhaps for this reason, in Islamic laws, it is forbidden to set foot in such places that are a cause and reason for a person's slip and sin. For example, participation in gatherings of sin is forbidden, even if the person himself is not apparently tainted with sin. Similarly, seclusion (khalwat) with a non-mahram woman has been declared forbidden (such seclusion with a non-mahram woman that is completely separate and where other people cannot come and go). This same concept has been expressed in other hadiths under the title of *himayat-i-hima* (protection of the enclosure of a forbidden area). The Prophet of Islam says: ان حمی اللہ محارمہ فمن وقع حول الحمی یوشک ان یقع فیہ The prohibitions of Allah are His enclosures. If a person takes his sheep and goats around the boundaries of this enclosure, there is a fear that they will enter the forbidden area. (Reference: Tafsir al-Safi, under the verse in discussion). For this reason, people who are bound by the principles of taqwa and are pious not only do not commit these prohibitions, but they do not even step near what is haram.

The literal meaning of I'tikaf is to be confined and to remain with something for a long period. In the terminology of Shari'ah, staying in mosques for worship is called I'tikaf, the minimum duration of which is three days, and its conditions are to be fasting and to abandon certain pleasures. This act of worship has a profound effect on the purification of the soul and special attention towards the Lord. Its etiquettes and conditions are mentioned in the books of Fiqh. This act of worship is personally Mustahabb (recommended), but on a few exceptional occasions, it takes on the condition of being Wajib (obligatory). In any case, the verse under discussion points to only one of its conditions, which is not to have sexual intercourse with women (prohibited during both day and night), and that too is because I'tikaf is also related to the matters of fasting.

The literal meaning of Fajr is to split. The rising of the morning is called Fajr because it is as if the black curtain of the night is torn by the whiteness of the first light of morning. In the verses under discussion, besides this, the expression (حتی یتبین لکم الخیط الابیض من الخیط الاسود) has also been used. It is in a hadith: 'Adi ibn Hatim submitted to the Noble Prophet PBUH & His Pure Progeny that he had kept black and white threads and would look at them in order to recognize and determine the starting time of the fast. The Noble Prophet PBUH & His Pure Progeny laughed so much at this conversation that his blessed teeth became visible. He said: O son of Hatim! It means the white streak of the morning becomes distinct from the black streak of the night, which is the beginning of the obligation of the fast. (Reference: Majma' al-Bayan, under the verse in question). Incidentally, it should be noted that another point also becomes clear from this expression, and that is distinguishing the true dawn (Subh Sadiq) from the false dawn (Subh Kadhib). In the last part of the night, a very faint whiteness first appears in the sky in a vertical form, which is likened to a fox's tail. This is called the false dawn. A short while after it, a clear and transparent whiteness appears along the horizon, and that too across the length of the horizon, which is like a white streak. This is the true dawn (Subh Sadiq), which is the start of the time for the fast and the beginning of the time for the morning prayer.

It is worthy of note that in the first verse pertaining to the ordinances of fasting as well, we read that its ultimate objective is taqwā (God-consciousness and piety), and precisely the same point appears at the close of the final verse (laʿallahum yattaqūn). This indicates that the entire programme is oriented toward the cultivation of the spirit of taqwā, the protection of oneself from sin, and the development of the enduring quality of piety. The purpose of this programme is to awaken within the human species a heightened sense of responsibility toward the discharge of divinely enjoined obligations.

In this verse, Muslims have been forbidden from a very detestable act. They are instructed: Do not wrongfully appropriate one another's wealth and property, and do not seize property through incorrect means, lest by appropriating others' wealth and consuming it unjustly, they have to appear before judges and then begin to offer them something as a gift or bribe so that they can make people's wealth their own property through oppression. In this act, they have committed two major violations: consuming the rights of others and giving a bribe. The issue of bribery is so significant in the view of Islam that Imam Sadiq (peace be upon him) says: *Wa amma al-risha fi al-hukm fa huwa al-kufr billah al-'azim* As for taking a bribe in judgment, it is disbelief in God, the Great. (Reference: Wasail, vol. 12, chapter 5 of Abwab Ma Yuktasabun). A famous hadith is narrated from the Messenger of Allah (PBUH & His Pure Progeny), the words of which are: *La'an Allah al-rashi wa al-murtashi wa al-sa'i baynahuma* May God keep the one who gives a bribe, the one who takes a bribe, and the one who acts as an intermediary between them far from His mercy. A similar concept is also expressed in verse 29 of Surah An-Nisa. It is stated: Do not appropriate what you take into your possession without lawful and proper trade. The verse under consideration explicitly states that if some people succeed in court through bribery, the disputed property will be unlawful for them, and a court's ruling in someone's favor based on outward appearances does not make them the true owner of the property. This is explicitly narrated in a hadith from the Noble Prophet (PBUH & His Pure Progeny). He said: "I am a human being like you (and I have been commanded to judge between you based on outward appearances). It may be that some people are more capable of presenting their arguments, and I may rule in their favor due to the apparent evidence. But know this, that if I rule in favor of someone for something that is the right of another, it is still a piece of Hellfire. If the one who obtains it wants fire, let him use it; otherwise, let him leave it." (Reference: Fi Zilal, vol. 1, p. 252). **Bribery, a Great Calamity** A great calamity that has afflicted humankind since ancient times, and which is prevalent and widespread with great intensity today, is bribery. It has been, and still is, a major obstacle in the path of social justice. Because of it, the very laws that were guarantors for the protection of the weak are used in favor of the oppressions of the powerful, which the law intended to limit. This is because the powerful and strong can always protect their interests by virtue of their strength; it is the weak and vulnerable whose interests and rights the law must protect. It is clear that if the door to bribery remains open, the outcome of the laws will be completely reversed. Because the powerful have the ability to give bribes, as a result, in their hands, the laws will become a mere game for continuing oppression, tyranny, and transgression against the rights of the weak. This is why in any society where bribery penetrates, the fabric of life will be torn apart, and an era of oppression, corruption, injustice, and discrimination will prevail, and the rule of law will remain in name only. For this reason, Islam has declared bribery to be an evil with full intensity, has condemned it, and has classified it among the major sins. It is noteworthy that an evil and ugliness like bribery is carried out under other deceptive names. The bribe-taker and the bribe-giver use words for it like "gift," "accounting fee," "service charge," and "reward." But it is clear that this change of names cannot in any way alter its nature and reality. In any case, whatever money is received in this manner will be unlawful and impermissible. An incident concerning Ash'ath ibn Qays is narrated in Nahj al-Balagha. Once, he brought a bribe to Hazrat Ali's department of justice to gain victory over his opponent. What happened was that at night, he came to Hazrat Ali's door with a container full of a delicious sweetmeat. He was calling it a "gift." Hazrat Ali angrily said: *Habilatk al-habul! A'an din Allah ataytani li-takhda'ani? Wallahi law u'titu al-aqalim al-sab'ata bima tahta aflakiha 'ala an a'siya Allah fi namlatin aslubuha jilba sha'iratin ma fa'altuhu. Wa inna dunyakum 'indi la-ahwanu min waraqatin fi fami jaradatin taqdamuha. Ma li-'Aliyyin wa li-na'imin yafna wa ladhdhatin la tabqa.* "May the mourners weep over you! Have you come to deceive me and turn me away from the religion of God? By God! If I were given the seven climes with all that is under their heavens in exchange for unjustly snatching a husk of barley from an ant's mouth, I would never do it. Indeed, this world of yours is more worthless in my sight than a leaf being chewed in the mouth of a locust. What has Ali to do with perishing bounties and fleeting pleasures?" Islam condemns every form and shape of bribery...It is an incident from the life history of the Prophet of Islam that he once received news that a governor appointed by him had accepted a bribe in the name of a gift. The Prophet became angry and said to him: کیف تاخذ مالیس لک بحق؟ Why do you take that which is not your right? In response, he said apologetically: لقد کانت ہدیہ یا رسول اللہ O Messenger of Allah! What I took was a gift. The Messenger of Allah PBUH & His Pure Progeny said: ارایت لو قعد احد کم فی دارہ و لم نولہ عملا اکان الناس یہدونہ شیئا؟ If you were to sit in your homes and were not made a worker and governor of any place by me, would people still give you gifts? After this, he gave the order, and that gift was taken from him and deposited into the Bayt al-Mal, and he dismissed him. (Reference: Al-Imam Ali, Vol. 1, pp. 155, 156). Islam has taken such great care that a judge may not become entangled in hidden bribes. Islam has commanded that a judge should not go to the marketplace himself.

It is narrated that: Mu'adh ibn Jabal came to the Messenger of Allah (PBUH & His Pure Progeny) and submitted that we are repeatedly asked what this moon is, and why it gradually takes the form of a full moon and then returns to its original state? It is narrated that: "The Jews asked the Messenger of Allah (PBUH & His Pure Progeny) what this moon is for and what is its benefit?" In response to these questions, the verse in question was revealed, in which it was explained that the different phases of the moon hold many benefits for the human system of life.

As has been mentioned in the context of this verse's revelation, some people used to ask the Prophet of Islam PBUH & His Pure Progeny questions about the moon. In response to this question, the Lord of the worlds commanded the Prophet PBUH & His Pure Progeny to explain the effects and benefits of the moon. Tell them that the beginning of the months in the form of the rising of the crescent, and then its gradual change, is very useful for the performance of worship and religious obligations, as well as for the material system of life. This is so that people can easily organize their commercial affairs and other programs. Furthermore, they can determine the time for promises and covenants. Similarly, there is a specific time for performing great acts of worship like fasting and Hajj, and the best way to determine this is through the state and condition of the moon. By observing the moon, people can always determine the beginning, middle, and end of the month and can organize their affairs accordingly. In reality, the moon is a "natural calendar" that is common for all human beings. All people, whether they are literate or illiterate and living in any part of the world, can benefit from it. Through it, not only can the beginning, middle, and end of the month be recognized, but with careful reflection, every day of the month can be determined. It is clear that if there were no calendar and almanac, meaning a precise means for people to determine dates, the system of social life could not function. For this reason, God, the Great and Exalted, has bestowed this universal calendar for the continuation of the system of life.

A characteristic and distinction of Islamic laws is that they are generally established according to natural and innate standards, because a natural scale is a means that has been given into the hands of all people, and the passage of time does not affect it. In contrast, unnatural systems of measurement are not within the control of all people. Even in the present age, not all people are able to benefit from artificial scales. This is why we see that Islam sometimes designates the handspan, sometimes the footstep, sometimes the knuckles of a finger, and sometimes a person's height as a measure. Similarly, for determining time, it designates sunset, the rising of dawn, the sun passing its meridian, and the sighting of the moon as standards on various occasions. "Laysa al-birru bi-an ta’tu al-buyuta min zuhuriha" Meaning, it is not righteousness to enter houses from their backs. Here, the discussion is about Hajj, and it has been mentioned that the times for Hajj can be determined by the moon. Now, the Lord of the Worlds, drawing attention to a custom from the Age of Ignorance during Hajj, has forbidden it. When those people would don the ihram, they would not enter their houses from the common path and the main entrance. Their belief was that a person who has donned the ihram should not enter the house from the door. On this basis, they would make a hole in the back of the house and, in the state of ihram, would only enter from there. They would perform this act considering it a good deed because, in their view, this act was a sort of expression of abandoning a habit. Since ihram is the name for abandoning habits, they thought that its completion should be through abandoning this habit. (Reference: Tafsir Baydawi 2). But the Quran explicitly states that righteousness is in piety and not in such absurd customs and rituals, and then it immediately commands to enter houses from their common entrances. However, the verse also has a broader and more general meaning, which is that whenever any task is initiated, whether it is from among religious acts or otherwise, one should enter into it through its proper way, not through deviant, reverse, or unusual methods. This is the same meaning that Jabir has narrated from the guidance of Imam Baqir. (Reference: Majma' al-Bayan). In the tafasir of the Ahl al-Bayt, it is stated regarding this verse: "We are the doors to God, the path to reach Him, and the callers to the Divine Paradise." (Reference: Majma' al-Bayan). Its meaning is that one should enter into all their religious affairs through their original path and should obtain the system of life from the Ahl al-Bayt, because revelation descended in their house and they are the ones trained in the school of divine revelation. "Laysa al-birru bi-an..." This sentence could also be an allusion to another subtle point. That is, your questioning about the moon of the month instead of asking about religious sciences is like a person who, leaving the main door of the house, enters it by digging a hole in its back, which is such a bad act.

It is narrated from Ibn Abbas that this verse was revealed on the occasion of the Treaty of Hudaybiyyah. The incident is that the Messenger of God prepared for Umrah with his 1400 companions. When they reached the land of Hudaybiyyah (which is a place near Makkah), the polytheists stopped them from entering Makkah and performing the rites of Umrah. After a long series of discussions, they made a treaty with the Noble Prophet, and it was decided that the Messenger of Allah (PBUH & His Pure Progeny) would come to perform Umrah the following year, and they would vacate Makkah for him for three days so that he could perform the circumambulation of the Kaaba. The next year, when he prepared to go towards Makkah, there was a fear that perhaps the polytheists would not fulfill their promise and would create an obstacle. Thus, there was a possibility of war breaking out. And he was not pleased about fighting in a sacred month. On this occasion, this verse was revealed, and the command was given that if the enemy initiates war, then you too should stand up against them.

In this verse, the Quran has issued the command to fight those who initiate war and draw their swords against the Muslims. The Quran has given permission to take up arms to silence the enemy and to utilize all kinds of defensive means. And in reality, the time of patience and forbearance for the Muslims was now over. And now they could defend their rights with clarity and valor.

This verse points to three fundamental points that completely clarify the Islamic logic for the occasion of war: 1. The sentence *wa qātilū fī sabīlillāh* (fight in the way of Allah) clarifies the real purpose and objective of Islamic wars. To fight for revenge, ambition, acquisition of power, conquest, spoils of war, and to seize the lands of others—all these objectives are condemned in the view of Islam. Jihad is only correct when it is in the way of God and for the propagation of divine laws, that is, jihad is correct for truth, justice, and monotheism, and for uprooting oppression, corruption, deviation, and crookedness. 2. The sentence "alladhīna yuqātilūnakum" (those who fight you) specifies against whom war is to be waged. As long as the opponent does not take up arms and stand for war, Muslims should not take the initiative (except in a few exceptional situations which will be indicated in other verses on jihad). From this verse, it is also implicitly understood that individuals other than soldiers (especially women and children) should not be attacked because they have not risen for war; therefore, they should remain safe and secure. This is why the great leader of Islam, Hazrat Ali ibn Abi Talib (peace be upon him), is seen giving this command to his army: *Lā tuqātilūhum ḥattā yabda'ūkum fa'innakum biḥamdillāh 'alā ḥujjatin wa tarkukum iyyāhum ḥujjatun ukhrā lakum.* (Nahj al-Balaghah, 'Abduh, Beirut edition, p. 453). Do not initiate the war until they attack, because you are followers of the truth and you have proof and argument against them. Moreover, not initiating the war is another proof of your righteousness. 3. The sentence "wa lā ta'tadū" (and do not transgress) determines the limits of war. In Islam, war is for God and in His way, and there should be no transgression or excess in the way of God. For this reason, contrary to the wars of the present era, Islam strongly urges adherence to moral principles in matters of war. For example, those who lay down their arms, or who have lost the strength to fight, or who are fundamentally incapable of fighting, such as the elderly, women, and children, should not be attacked. Orchards and trees should not be destroyed, and poisonous substances should not be used to poison the enemy's drinking water (meaning, the use of chemical and bacteriological tactics is not permitted). Hazrat Ali (peace be upon him) says: *Fa'idhā kānat al-hazīmatu bi-idhnillāh falā taqtulū mudbiran wa lā tuṣībū mu'wiran wa lā tujhizū 'alā jarīḥin wa lā tuhīju al-nisā'a bi-adhan wa in shatamna a'rāḍakum wa sababna umarā'akum.* (Nahj al-Balaghah, 'Abduh, Beirut edition, p. 453). When you have defeated the enemy's army with God's help, do not kill those who flee and do not kill the wounded. Do not cause harm or distress to women, even if they speak ill of you and curse your leaders. What has been stated in the commentary of this verse clarifies the reality of the countless baseless accusations and slanders of the enemies of Islam regarding the jihads of Islam. The Quran has explicitly clarified the objectives of war, who is to be fought, and the various conditions and circumstances of jihad. This makes the answer to the opponents' objections clear. Further elaboration and explanation will come in other verses on jihad, Insha'Allah.

See ayat 192 for tafseer.

In verses 190 to 195, God Almighty has clarified the responsibility of the Muslims regarding those disbelievers of Makkah who made the Muslims homeless, inflicted all kinds of torment and harm upon them, and made thousands of efforts to turn them away from Islam. In the first verse under consideration, expanding the scope of this command, the Muslims have been given permission to kill these enemies wherever they find them ready for battle, and just as they took measures with their full force to expel the Muslims from Makkah and make them wander without a destination, to treat them in the same manner and expel them from Makkah. "Wa al-fitnatu ashaddu min al-qatl" "And fitnah is worse than killing." Linguistically, (fitnah) has a broad meaning. Its concept includes every kind of repeated deceit and deception, corruption, polytheism, sin, and disgrace. In this verse, it refers to that very polytheism and idol worship which is the source of many societal evils, discord, disunity, sin, corruption, and bloodshed. Another verse is a witness to this concept: "Qātilūhum ḥattā lā takūna fitnatun wa yakūna al-dīnu lillāh" "Fight them until fitnah is rooted out and all become worshippers of the One and Only." Based on this, the meaning of the sentence (al-fitnatu ashaddu min al-qatl) would be that the religion of idol worship and the many individual and societal corruptions prevalent in Makkah that arise from it are more severe than killing and being killed, because these matters have polluted God's sanctuary of peace. Therefore, the roots of polytheism, idol worship, and the fitnah and corruption arising from them must be cut, without fear of bloodshed. After this, it is further stated that Muslims must respect the Masjid al-Haram. Respect for this place, which Allah Almighty, in accordance with the supplication of Prophet Ibrahim, declared a place of security. As long as the enemy themselves do not take up arms there, permission is not granted to fight or kill them. But if they do not respect the Masjid al-Haram, then the Muslims have the right to fight even inside the Masjid al-Haram for their own defense. However, they cannot be the first to attack, nor do they have the right to violate the sanctity of what God has declared a place of security. At the end of the verse, it is specified that this is the punishment for the disbelievers: if they commit transgression in any sacred place, they should be given a severe and crushing response so that they cannot take undue advantage of the sanctity and respect of the sanctuary. "Fa-in intahaw fa-inna Allāha Ghafūrun Raḥīm" "If they cease, then God is Forgiving, Merciful." In this verse, it is stated that by renouncing disbelief and turning their backs on the religion of idol worship and polytheism, God will accept their repentance, and they will become brothers of the Muslims. He will even overlook those punishments and penalties that are meant for criminals.

This verse sets forth the objective of Islamic *jihād*. According to the verse, the aims of warfare are not those objectives that ordinarily motivate people to wage war. Islamic *jihād* is neither for the purpose of dominion over territories and the conquest of lands, nor for the seizure of spoils and plunder; its aim is neither the acquisition of markets for the sale of one's goods, nor the appropriation of raw materials, nor the establishment of the supremacy of one race over another. Rather, its sole purpose is the attainment of the pleasure of the Lord, the establishment of social justice, the support of those who are ensnared in deception and misguidance, the dismantling of polytheism and idol-worship from human society, and the implementation of divine ordinances. On this basis, as observation confirms, Islamic warfare is waged so that sedition and corruption (*fitnah*) may no longer persist in human society, and so that the religion of monotheism may become established throughout all human communities. The verse further states that should the adversaries relent and desist from disbelief, corruption, and idol-worship, Muslims ought not to engage in aggression against them or seek retribution for past events, but should consign the past to oblivion — for transgression and aggression are the exclusive resort of the oppressive and the unjust. Islamic *jihāds* may in reality be divided into three categories:

The ordinances and programme of the Almighty God are intended for the felicity, freedom, development, happiness, and well-being of the human species, and He has made it the duty of His Prophets and Messengers to convey these ordinances to the people. Now, if any person or group, regarding the propagation of these ordinances as an impediment to their base interests, places obstacles in its path, then those entrusted with this mission are entitled — first through peaceful means, and if that proves impossible, then through force — to remove these impediments from the path of their call and to secure for themselves the freedom of propagation. In other words, the people of all societies possess the right to hear the voice of those who call them toward the path of truth and to be free in accepting their invitation. Now, if certain individuals seek to deprive them of this legitimate right and refuse to permit them to hearken with receptive hearts to the call of those who summon them toward the path of truth, or to be liberated from intellectual and social bondage, then the proponents of these programmes are entitled to employ every available means in the pursuit of that freedom. It is from this point that the necessity of offensive *jihād* (*jihād-i ibtidāʾī*) in Islam and other celestial religions becomes evident. Similarly, if certain individuals exert pressure upon the believers to revert to their former religion, every available means may likewise be employed to repel such coercion.

There are occasions when war is imposed upon an individual or a group and aggression is perpetrated against them, or when an enemy, exploiting their inattentiveness, launches a sudden attack upon them. In such circumstances, all celestial and human laws accord the targeted individual or group the right of self-defence. Such a party is entitled to employ every means within its capacity for the preservation of its existence and to leave no effort unspared in its own protection. This category of *jihād* is termed defensive *jihād* (*jihād-i difāʿī*). The battles of Uḥud, Aḥzāb, Muʾtah, Tabūk, Ḥunayn, and certain other Islamic engagements constitute components of this category of *jihād*, and all of these battles are characterised by their defensive dimension.

Islam invites people to embrace this final and most exalted of religions; yet notwithstanding this, it also holds freedom of belief in esteem. For this reason, Islam has afforded the nations possessed of celestial scriptures considerable latitude and accommodation to accept the religion of Islam through study and reflection. And even should they decline to do so, Islam treats them as a covenanted minority and coexists with them in a spirit of peace and conciliation under specific conditions — which are intricate rather than burdensome. However — polytheism and idol-worship do not constitute a religion or a creed worthy of respect; rather, they represent a form of absurdity, deviation, and folly. In reality, they constitute an intellectual and moral pathology that must be eradicated at all costs. The language of freedom of thought and respect for the beliefs of others is applicable to those whose intellectual and doctrinal positions possess at least some sound and defensible foundation; but deviation, absurdity, misguidance, and pathology are not things that can be accorded respect or sanctity. It is for this reason that Islam enjoins that idol-worship be eradicated from human society by whatever means necessary, even if this requires taking up arms. If the houses of idol-worship and the vestiges of polytheistic practice cannot be eliminated through peaceful means, then they must be demolished and destroyed through the application of force.

It is well established that *jihād* was made obligatory upon Muslims in the second year after the migration (*hijrah*). Prior to this, it had not been obligatory. The reason for this is that in Mecca, on the one hand, the number of Muslims was so small that an armed uprising would have been practically tantamount to collective suicide, and on the other hand, the enemy in Mecca was possessed of overwhelming power and strength. It was therefore not possible to confront them within Mecca itself. When the Prophet of Islam arrived in Medina, a great many people embraced faith in him, and he extended his call in every direction both within and beyond Medina. In this manner, he became capable of establishing a nascent polity and of assembling the necessary resources for confronting the enemy. Since Medina was situated at a considerable distance from Mecca, these matters were accomplished with relative ease. The forces of revolution and freedom thus became prepared for confrontation and defence against the enemy.

The word 'fitnah' and its derivatives are used in the Quran with various meanings. Some of these are: 1. Trial and test... as in this verse: احسب الناس ان یترکوآ ان یقولوا امنا و ھم لا یفتنون عنکبوت آیہ ۲ Do people think that it is enough for them to say, "We have believed," and they will not be tried and tested? (Al-Ankabut, verse 2) 2. Deception... The divine command is: یا بنی آدم لا یفتننکم الشیطان اعراف : آیت۲۷ O children of Adam, let not Satan deceive you. (Al-A'raf: verse 27) 3. Calamity and punishment... The divine command is: و اتقوا فتنة لا تصیبن الذین ظلموا منکم خاصة انفال آیت ۲۵ Fear the punishment that will not befall only the wrongdoers among you (but also for those who did not commit wrongdoing themselves but remained silent while wrongdoing occurred). (Al-Anfal, verse 25) 4. Shirk, idolatry, and becoming an obstacle in the path of the believers... It is stated: و قاتلوھم حتی لا تکون فتنہ و یکون الدین کلہ للہ انفال آیت۳۹ And fight them until shirk and idolatry no longer remain and the religion is exclusively for Allah. (Al-Anfal, verse 39) 5. To misguide and misguidance... In Surah Al-Ma'idah, it is: و من یرد اللہ فتنتہ فلن تملک لہ من اللہ شیئا مائدہ آیت ۴۱ And whomever God wills to misguide (and from whom He withdraws divine grace), you have no power over him against God. (Al-Ma'idah, verse 41) It is not unlikely that all these meanings have a single root (as is the case with polysemous words), and that root is that the original linguistic meaning of 'fitnah' is to place gold and silver under the pressure of fire so that the pure and impure parts are separated. Therefore, wherever there is pressure and hardship, this word is used. For example, on occasions of testing, severity and difficulty are faced, which become the cause of a person's trial. The same is the case with disbelief and creating obstacles in the path of the creation's guidance. In each of these, a type of pressure and severity is found.

The polytheists were aware — and had indeed heard it from the Prophet of Islam — that according to the Islamic perspective, warfare during the sacred months (Dhū al-Qaʿdah, Dhū al-Ḥijjah, Muḥarram, and Rajab) is impermissible, and especially so within the Masjid al-Ḥarām and the city of Mecca. They also knew that the Prophet respected this ordinance. It was therefore their desire to launch an attack upon the Muslims during these very months, catching them in a state of inattentiveness, while they themselves were entirely indifferent to the sanctity of these sacred months. Their calculation was that the Muslims would not be permitted to retaliate, and that if matters continued in this vein, they would succeed in their objective. The verse under discussion lifted the veil from their conspiracy and declared that warfare initiated during the sacred months shall be met with a response in those same months. The Muslims' act of retaliation during the sacred months is in reality itself an act of restoring the sanctity of those months. "Wa al-ḥurumātu qiṣāṣ" — this is in reality a decisive and crushing response to those who raised objections against the Prophet of Islam for permitting warfare during the sacred months. That is to say, in the Islamic view, the sanctity of the sacred months is binding with respect to those who themselves regard them as sacred; but those who violate and trample upon that sanctity need not be accorded any concession, and warfare against them during these months is permissible. For this reason, Muslims have been commanded: when the situation of warfare becomes clear and manifest, rise up to confront it, so that the polytheists may never again dare to violate the sanctity of the sacred months. Thereafter, a universal and general ordinance is issued: reciprocal response is the duty of every Muslim. All people are accorded the right to rise in confrontation against the oppressor and to respond in proportion to the extent of the injustice and aggression perpetrated against them. This is in accordance with the laws of nature and creation. Even the cells of the body rise to confront attacking microorganisms and defend the domain of the body against their aggression and encroachment. Plants too avail themselves of this same natural and constitutive law, demonstrating steadfastness in the face of calamities, storms, and various assailants, and confronting these attacks. Christianity declares: "If someone strikes you on your right cheek, turn to him the other also and offer it for a second blow." Islam, by contrast, declares: respond to the injustice and aggression perpetrated against you in equal measure — for submission means death and resistance means life. Such is the logic of Islam. (This, it should be noted, is not inconsistent with forgiving one's friends — a matter that constitutes a separate discussion.) "Wa ittaqū Allāha wa iʿlamū anna Allāha maʿa al-muttaqīn" — in this clause it is once again emphasised that the response and defence must not exceed the measure of the original aggression, for excess in the act of retaliation falls far short of the bounds of piety and God-consciousness.

Just as jihād requires sincere, capable, and experienced men, it equally necessitates material resources and financial means — for jihād demands both spiritual and physical readiness, as well as adequate weapons and equipment for the army. It is true that the primary factor determining the course and outcome of battle is the mujāhidīn and those who sacrifice their lives; nonetheless, the mujāhid also stands in need of material resources. It is for this reason that the verse emphatically declares that refraining from spending in this path is tantamount to casting oneself into destruction and ruin. This was particularly so in that era, when many Muslims were filled with zeal and ardour for jihād yet were poor and destitute, lacking the means to equip themselves for warfare. As the Quran itself records, such people would come before the Prophet and implore him to furnish them with the means of warfare and send them to the battlefield; yet since the means were unavailable, they would return with eyes streaming with tears, sorrowful and grief-stricken: "Tawallaw wa aʿyunuhum tafīḍu min al-damʿi ḥazanan allā yajidū mā yunfiqūn" — "They turned away with their eyes overflowing with tears in grief, for they had no means with which to equip themselves for battle and present themselves on the field of jihād." (Sūrat al-Tawbah, 9:92)

Although this verse comes in the context of the verses of jihad, a universal and collective reality is known from it, which is that spending is a means of saving the members of society from destruction. Conversely, if the act of infaq and spending is forgotten and wealth accumulates with a single class, a deprived and destitute majority will come into existence. This state will not last long, and soon an explosion will occur, as a result of which people and the wealth of the capitalists will be burnt to ashes. From this, the mutual connection between spending and being saved from destruction also becomes clear. On this basis, infaq and spending are beneficial for the capitalists before they are for the deprived and needy; meaning, moderation in wealth and riches is the protector of wealth and riches. Thus, Hazrat Ali points towards this reality, saying: "حصنوا اموالکم بالزکوة" Protect your wealth by giving zakat. "و احسنوا ان اللہ یحب المحسنین" At the end of the verse, the command to do ihsan (goodness) and be virtuous is given. In this way, guidance is provided from the stage of jihad and infaq to the stage of ihsan and virtue, because in the view of Islam, ihsan is the name for the highest stage of humanity's perfection and evolution. The presence of this sentence in the verse of infaq is an indication that in spending, there should be a complete picture of goodness and a full expression of kindness, and one should avoid all forms of reminding of favors and matters that would cause grief to the person with whom the good deed was done.

The word 'Hajj' appears in ten places in the Quran. On each of these occasions, some ruling or matter related to this important affair has been indicated. For example: 1. When the representative of Tawhid, Hazrat Ibrahim, had finished building the House of Allah, he invited all the people of the world to visit this sacred place through a general proclamation. "و اذّن فی الناس بالحج یاتوک رجالا و علی کل ضامر یاتین من کلّ فجّ عمیق" Invite the people to perform the rites of Hajj so that they come to you on foot and on every lean camel, coming from every distant path. (Hajj 27) (2) 2. In Islam, the legislation of Hajj occurred by means of verse 97 of Surah Al-Imran: "وللہ علی الناس حج الببیت من استطاع الیہ سبیلا" Hajj to the House is a duty that is obligatory upon every person who has the ability and means to go towards his Lord. 3. Regarding the months in which these rites are performed, it is stated: "الحج اشهر معلومات" The performance of the Hajj rites must be in the specified months. 4. The limits, conditions, and actions that should be performed in the Hajj rites. The verse under discussion also points towards them. "و اتموا الحج و العمرة للہ" 5. The philosophy of the gathering and its benefits... it is stated: "لیشہدوا منافع لہم" That they may witness benefits for themselves. (Hajj .82) Each of these discussions will come in its own place. In the verse under discussion, a few rulings have been indicated, which are stated here.

Generally, the visitors to the House of God first perform the rites of Umrah in the following order: From designated points called Miqat, they enter into the state of Ihram, meaning they pledge to abstain from the acts that are forbidden for a person in Ihram, and they wear the Ihram garments, which consist of two unstitched pieces of cloth, and proceed towards the House of God, chanting "Labbaik, Labbaik". First, they circumambulate the Kaaba seven times (Tawaf), and after that, they offer two rak'at of prayer at the place known as Maqam Ibrahim (the Station of Abraham). After that, they go back and forth between the two hills of Safa and Marwa, and then they exit the state of Ihram by cutting some of their hair or nails. To perform the rites of Hajj, they enter into Ihram in Makkah. On the ninth of Dhul-Hijjah, they go to the plain of Arafat, which is four farsakhs away from Makkah. They stay there from the decline of the sun (Zawal) until sunset on that day. Here, they supplicate and implore their Lord. After sunset, they depart for Muzdalifah (Mash'ar al-Haram). This place is two and a half farsakhs from Makkah. They spend the night in this sacred valley and at sunrise, they proceed from this land towards Mina. This place is near Muzdalifah (Mash'ar al-Haram). This is the day of Eid al-Adha (the Festival of Sacrifice). On this day, they throw seven pebbles at a specific place, Jamrat al-Aqabah. After that, they perform the sacrifice, and then they shave their heads and exit the state of Ihram. On the same day or thereafter, they return to Makkah. There, they perform the Tawaf of the House of God, the prayer of Tawaf, the Sa'i between Safa and Marwa, the Tawaf of Mina, and the prayer of the Tawaf of Mina. They spend the nights between the eleventh and twelfth [of Dhul-Hijjah] in Mina. In this way, they complete the rites of Hajj. This Hajj is, in fact, a historical event, and its rites are allusions and pointers towards matters related to the purification of the self and social and societal philosophies (each of these philosophies will be explained in detail under the relevant verses). Now, attention should be paid to the fact that the verse says that all these acts must be for God and according to His command, and they should not be for show, ostentation, or for idols. On this basis, the first sentence of the verse (Wa atimmul-Hajja wal-‘Umrata lillah) indicates that there should be no reason or cause for the acts of Hajj and Umrah other than seeking closeness to God. "Fa in uhsirtum famas-taysara minal-hady" further says that if you are in the state of Ihram and then an obstacle, such as illness or fear of an enemy, arises and the rites of Umrah and Hajj cannot be performed, then it is necessary to slaughter a sacrificial animal according to your ability. It should be noted that if this obstacle is something like an illness, etc., and one has entered Ihram for Umrah Mufradah, then the sacrificial animal should be sent to Makkah to be slaughtered there. And if the prevention is from an enemy, then the duty of sacrifice should be performed wherever one is, as the Noble Prophet did at the location of Hudaybiyyah. If one has entered Ihram for Hajj and faces an illness, the sacrificial animal should be sent to Mina. "Wa la tahliqu ru'usakum hatta yablughal-hadyu mahillah". One of the acts to be performed in Hajj is the shaving of the head's hair, but it should be noted that you do not have the right to perform this act before the sacrificial animal is slaughtered at the place of sacrifice. However, for a person who has an illness or some other obstacles that require them to shave their head prematurely, in the event of this occurring, it is necessary to give a Fidyah (expiation), and this Fidyah can be fasting for three days, or feeding six needy people, or slaughtering a sheep. "Fa idha amintum faman tamatta'a bil-'Umrati ilal-Hajj". When you are secure from illness or the enemy and wish to perform Hajj Tamattu', then offer a sacrifice of a camel, cow, or sheep according to your ability. If a sacrificial animal cannot be found or one's financial condition does not permit it, then fast for three days during the days of Hajj (the seventh, eighth, and ninth day) and seven days after returning, making a total of ten days. "Tilka ‘asharatun kamilah". It is known that three and seven make a total of ten days. Yet, the Quran says: "These are ten complete days." Some commentators have said that although the letter 'waw' (and) is generally used for addition and not for choice, the phrase "Tilka ‘asharatun kamilah" has been brought, and perhaps the word "kamilah" (complete) also indicates that ten days of fasting can completely substitute for the sacrifice. This point is also noteworthy: that the number ten is, in one respect, the most complete number, because when numbers are counted from one, they complete their ascending journey at ten. After that, it is in reality a combination of ten and a number preceding ten, for example, eleven (ten and one) and twelve (ten and two). "Dhalika liman lam yakun ahluhu hadiril-Masjidil-Haram". This program of Hajj Tamattu' is for those whose families are not present in or near the Masjid al-Haram. (It is well-known among the jurists that for a person who lives 48 miles away from Makkah, Hajj Tamattu' is their obligation, but for one who is not thatAnd if its rites and rituals are not given full attention or its spirit is forgotten, the Muslims will have to suffer a great loss. Hajj is that worship which the Amir al-Mu'minin declared to be the flag and important emblem of Islam. In the final moments of his life, while giving his will, he said: "Allah Allah fi bayti rabbikum la takhluhu ma baqitum fa'innahu in turika lam tunazaru" I adjure you by God, as long as you live, do not withdraw from the House of God, because if its visitation is abandoned, you will not be given respite and your existence will be in danger. This sentence is also famous from the enemies of Islam, that they say as long as the splendor of Hajj remains, we cannot achieve victory over them. (Reference: 1. Shubuhat Hawl al-Islam). Another scholar says: Pity the state of the Muslims if they cannot understand the meaning and reality of Hajj, and pity others if they do understand its meaning. At the end of this discussion, the point that is necessary to point out is that there is no doubt that Hajj al-Tamattu' (that Hajj which begins with 'Umrah, and in which, after performing all the rituals of 'Umrah, one exits the state of Ihram, then newly enters the Ihram for Hajj and performs its rites) was initiated in the Shari'ah of Islam according to the verse under consideration, and we have no proof regarding the abrogation of this verse. Furthermore, many narrations have been transmitted in this regard in Shia and Ahl al-Sunnah books. Among them, the famous Muhaddithin of Ahl al-Sunnah, such as Nasa'i in his Sunan, Ahmad in his Musnad, Ibn Majah in his Sunan, Bayhaqi in his famous Sunan, Tirmidhi in his Sahih, and Muslim also in his famous book, have transmitted emphatic narrations that this ruling has not been abrogated and will remain until the Day of Judgment. The famous narration transmitted from Hazrat Umar regarding the prohibition of this Hajj and of temporary marriage is clearly not credible in any way against the explicit Quran; regardless of the fact that no one besides the Prophet of Islam PBUH & His Pure Progeny has the right to abrogate any ruling. On this basis, many scholars of Ahl al-Sunnah have also not given any importance to the aforementioned narration.

In this verse, the Quran reminds that the act of Hajj must be performed in specific months and cannot be performed throughout the year. And as is mentioned in the books of Hadith, Tafsir, and Fiqh, this great worship can only be performed in Shawwal, Dhu al-Qa'dah, and the first ten days of Dhu al-Hijjah. And some rituals can only be performed on the ninth, tenth, eleventh, and twelfth of Dhu al-Hijjah, while the remaining rituals can be performed during this entire period. "Faman farada fihinnal-Hajja fala rafatha...." After this, the Quran explains that those who have made Hajj obligatory upon themselves by engaging in the Ihram and rituals of Hajj should refrain from sexual relations and committing any sin while performing the rituals of Hajj. And similarly, they should abandon useless talk, fruitless discussion and debate, and pointless conflict, because this environment and place is for worship, sincerity, and abandoning material pleasures. This is an environment from which the soul should gain strength, and it should be completely separated from the material world and find a path beyond the material realm, and along with that, strengthen the bond of unity, harmony, and brotherhood. "Wa ma taf'alu min khayrin ya'lamhullah." Whatever good deed is performed by you, God knows it. And this is the first reward and recompense that a righteous person receives, because the first joy for a person of faith is to know that the Lord knows the deed which he has performed for His sake, and this aspect is very delightful. "Wa tazawwadu fa'inna khayraz-zadit-taqwa" In this part of the verse, the command to prepare provisions for the journey has been given. It is said that in that era, a group from among the people of Yemen would set out for the visitation of the House of God and would not take any provisions with them. The logic of these people was that we are going to visit the House of God, so is it possible that He will not give us food; whereas God has given food and material resources to all. Therefore, in this part of the verse, the command has been given to prepare provisions for the journey and to carry food with you. In addition to this, a spiritual matter has also been indicated, that besides these travel provisions, there is a great need for another provision which must be prepared, and that is piety and God-consciousness (taqwa). This sentence is a subtle indication of the fact that during the journey of Hajj, there are many opportunities to gather spiritual provisions, of which one should not be negligent. There, thisThe embodied history of Islam, the scenes of sacrifice of a standard-bearer of Tawhid like Ibrahim, and the special manifestations of the Lord appear in such a way that they are not seen elsewhere in this manner. Those whose spirit is awake and thought is alive can gather spiritual and meaningful provisions for a lifetime from this unparalleled spiritual journey. "و اتقون یا اولی الالباب" In this part of the verse, the address is directed towards the people of thought and insight, that they should adopt piety, because it is these people who can benefit from these high-level training programs, whereas the gaze of other people remains only on its outer covering

See ayat 199for tafseer.

In the pre-Islamic era of ignorance, on the occasion of performing the Hajj rituals, transactions, trade, transporting pilgrims, and carrying goods to and fro were considered forbidden and a sin. Muslims were naturally waiting to know whether the laws of the pre-Islamic era would remain as they were or if Islam would declare them to be baseless. The verse under discussion has declared the sinfulness of transactions or trade during these days to be incorrect and has stated that there is no obstacle or harm in conducting any kind of transaction or trade during the Hajj season, and there is no issue with people benefiting from the bounty of God, earning some profit, and benefiting from the earnings of their own hands. In Islamic books and sources, where the moral, political, and cultural aspects of the philosophy of Hajj have been indicated, its economic philosophy has also been pointed out. It has been said that the journey of Muslims from different regions of the world to the House of God and the formation of a great Islamic conference there can also become the basis for the general economic development of Islamic societies. Muslim economic experts should sit together before or after the Hajj rituals and, with consensus and by moving forward together, lay the foundation of a stable economy in Islamic societies. With proper commercial exchanges, they should bring into existence such a powerful economic structure that they become independent of enemies and outsiders. On this basis, commercial transactions and exchanges are in themselves a means of strengthening Islamic society against the enemies of Islam, because no nation can achieve complete independence without a strong economy. However, it is clear that these commercial activities must be subordinate to the devotional and moral aspects of Hajj, not precede them. Fortunately, Muslims have ample time for this work before and after the rites of Hajj. Hisham ibn al-Hakam says that he asked Imam Sadiq (peace be upon him) why God commanded people to perform Hajj and circumambulate His House. To this, he replied: God created human beings… and commanded them to an act (Hajj) which is a collection of obedience to religion and their worldly benefits. During the Hajj season, Muslims from the East and the West meet one another so that they may become acquainted with each other, and every nation may benefit from the trade and economic goods brought by other nations. And those who rent out transport and the camel-drivers may benefit from their means of transport by receiving fares. And its purpose is also that people become familiar with the traditions and news of the Prophet, and these traditions remain alive in this way and are not forgotten. If it were that every nation only spoke about its own region, they would be destroyed, cities would be ruined, benefits and commercial profits would cease, and the news and traditions of the Prophet would be destroyed… This is the philosophy of Hajj. [The Arabic text of the hadith is: فقلت له ما العلة التي لاجلها كلف الله العباد الحج و الطواف بالبيت؟ فقال فجعل فيه الاجتماع من الشرق و الغرب ليتعارفوا و لينزع كل قوم من التجارات من بلد الي بلد و لينتفع بذلك المکاری و الجمال و لو کان کل قوم انما یتکلمون علی بلادھم و ما فیہا ھلکوا و خربت البلاد و سقطت الجلب و الارباح (Reference: Wasa'il, vol. 8, Book of Hajj, Chapters on the Obligation of Hajj, Chapter 1, Hadith 18)] "fa idha afadtum min 'arafatin...." In this part of the verse, the Noble Quran commands that after performing the responsibilities and rites that are performed in Arafat, one should depart towards Mash'ar al-Haram, which is located between Mina and Arafat at a distance of approximately two and a half farsakhs from Makkah, and engage in the remembrance of God there. "wa-dhkuruhu kama hadakum wa...." In this part, the Quran draws attention that as a show of gratitude for the guidance of the Lord, you should remain in His remembrance in Mash'ar al-Haram; a remembrance that is in accordance with the guidance that is from God (on this basis, it is possible that the word 'kama' here is in the meaning of 'lima' or 'mithl'). In that era, Muslims could well understand the value and worth of this great blessing, i.e., guidance, because their distance from that period was not great, when the Arabian Peninsula was surrounded by misguidance from all sides. It was before them how God Almighty, by the blessing of this pure religion, had saved them from all those misfortunes, misguidance, and wanderings. "wa in kuntum min qablihi la-mina-d-dallin".

We have already mentioned that Arafat is a vast and wide desert plain at a distance of four farsakh from Makkah. There, the pilgrims stay on the ninth of Dhul Hijjah from after the sun passes its zenith until sunset. Why is this land named Arafat? Many aspects have been mentioned regarding this. One of them is that when the messenger of God's revelation, Jibril, was showing Hazrat Ibrahim the rites of Hajj, Hazrat Ibrahim would say: "‘Araftu"; meaning, I have recognized. But it is not unlikely that this naming also points to another reality, which is that this land, from where the stages of Hajj begin, provides a very conducive and ready environment for the gnosis of the Lord and for recognizing His pure essence. And the truth is that the spiritual and inner feeling that arises within a person upon entering this land cannot be expressed in words. All in the same appearance, all in the same manner, all dwelling in the desert, far from the noise and clamor of the city, beyond the greed and lust of the material world, hidden from the glitz and glamour of the world, in a free and sin-free atmosphere under the shade of the sky, in this place where the wings of the angel of revelation have touched, from where the murmur of Jibril, the valiant call of Ibrahim Khalilullah, the life-giving cry of the Prophet of Islam PBUH & His Pure Progeny and the mujahideen of the early era of Islam can still be heard today. It is a place where a person not only becomes intoxicated with the gnosis of the Lord and, for a few moments, becomes harmonious with the ecstasy of the glorification of all creation, but also finds within his own being his lost self that he was searching for, and becomes a knower of his own self. At this place, he comes to know that he is not that person who, day and night, in search of a livelihood, would greedily traverse the expanses of mountains and deserts with his feet and was never satiated by what he received. Here, he comes to know that another jewel is hidden within his soul, which is, in fact, the reality of his existence. Yes! This land is called Arafat. What an excellent and fitting name it is.

Regarding the name of Mash'ar al-Haram... it has also been said that this place is the center of the rites (sha'a'ir) of Hajj and a sign of these great and magnificent celestial ceremonies. But it should not be forgotten that Mash'ar is from the root of *shu'ur* (consciousness/awareness). On that historic night (the night of the 10th of Dhul Hijjah), when the pilgrims of the House of God, after completing their training program in Arafat, move towards this place, from late night until morning, on soft stones under a star-filled sky, in a land that is a sample of the Great Gathering and a manifestation of the Grand Resurrection, people are spread everywhere like the turbulent waves of a surging sea. Until morning, the voices of people continue to be heard in this land. Yes, in this pure and soul-stirring environment, free from impurities, in the innocent-like garments of Ihram, a person sitting on the soft pebbles feels within themselves as if fresh springs of thought and consciousness are gushing forth, their water is falling into the depths of the heart, and they can clearly hear the sound of these streams from within themselves. Yes, this is the very place that is remembered by the name Mash'ar.

"ثم افیضوا من حیث افاض الناس". The Glorious Lord, in this verse, has nullified a distinction and specialty that the Quraysh of Makkah claimed for themselves. The Quraysh used to call themselves Hums (on the measure of khums) [the meaning of Hums is those individuals who are firm in their religion] and they considered themselves the children of Ibrahim and the guardians of the Kaaba. They did not consider any Arab equal to themselves. They used to say that they should not put themselves on the same level as those who live outside the sanctuary of Makkah. They thought that if they did so, the Arabs would not recognize their value and worth. For this reason, they had abandoned staying at Arafat because it was outside the precincts of the Haram; even though they knew that this was a part of the rites of Hajj and the religion of Ibrahim. (Reference: Sirat Ibn Hisham, Vol. 1, pp. 211, 212). In the above-mentioned verse, the Quran commands that the Muslims should all perform the *wuquf* (stay) in one and the same place, Arafat, and from there, all of them should come towards Mash'ar, and then from there, depart towards the land of Mina. "و استغفروا اللہ." Furthermore, He states that you should seek forgiveness from God and turn away from the thoughts and ideas of the era of ignorance, because Hajj is a lesson in equality and parity, and it reminds that God is Forgiving and Merciful.

See ayat 200 for tafseer.

See ayat 200 for tafseer.

It is narrated from Imam Baqir (peace be upon him) that in the era of ignorance, a gathering used to be held after the completion of the Hajj rites, and people would extensively narrate the imaginary glories inherited from their forefathers. The Quran directs that after performing the rites of Hajj, you should remember Allah, and in this great gathering, you should talk about Allah and His vast and countless blessings, and incline your hearts towards Him. And in this remembrance of Allah, there should be as much eagerness, passion, fervor, and ardor as there was in the era of ignorance in the context of boasting about your forefathers; rather, concerning the Great and Exalted God, there should be even more enthusiasm, zeal, and depth. Fa-dhkurullāha ka-dhikrikum ābā’akum aw ashadda dhikrā. Implicitly, this verse also teaches the lesson that greatness and glory lie in being connected to God, not in attachment to the imaginary pride and boasting of one's forefathers. Fa-minan-nāsi man yaqūl... After this, the Quran clarifies the state of two groups and mentions their thoughts and understanding. One of these groups is those who see nothing but material benefits and ask nothing from God besides them, and they say: Rabbanā ātinā fid-dunyā ḥasanah. (Our Lord, grant us the blessings of this world.) Such people have no share in spirituality, and there is nothing for them in the Hereafter. These people are deprived of that eternal, lasting, and everlasting world, where man will be in need of everything. The second group consists of those whose thoughts and ideologies are not limited to material life alone; rather, they consider worldly life as a prelude to spiritual perfection and progress, and they also seek the felicity of the home of the Hereafter. This verse, in fact, specifies the Islamic logic in material and spiritual matters and condemns those who are solely immersed in materialism, just like those who pay no attention to worldly life. This verse also seeks the salvation of humans from the painful punishment in that world. Wa qinā ‘adhāban-nār. The meaning of "Hasanah" is goodness. It has a broad meaning. It includes all material and spiritual blessings. However, in some hadiths regarding the meaning of Hasanah, it is narrated from the Prophet of Islam (peace and blessings be upon him): Wa man ūtiya qalban shākiran wa lisānan dhākiran wa zawjatan mu’minatan tu‘īnuhu ‘alā amri dunyāhu wa ākhiratihi fa-qad ūtiya fid-dunyā ḥasanatan wa fil-ākhirati ḥasanatan wa wuqiya ‘adhāban-nār. (Reference: Majma‘ al-Bayān: under the mentioned verse). Whoever is given a thankful heart, a tongue engaged in the remembrance of the Truth (God), and a believing wife who helps him in the affairs of this world and the Hereafter, has indeed been given good in this world and good in the Hereafter, and is saved from the punishment of the Hellfire. It is clear that in this hadith, the general concept has been explained with reference to some specific matters, and some clear examples have been identified, not that its meaning is exclusively this. Ūlā’ika lahum naṣībum mimmā kasabū wallāhu sarī‘ul-ḥisāb. After the previous discussion, this verse states that both groups benefit from the results of their efforts—both those who only want the world from God and those who are seekers of the world and the Hereafter. Neither of them is deprived, although the reward of each is limited to their desire. In reality, these verses are like verses 18 and 20 of Surah Al-Isra, in which it is stated: Whoever desires the world, We give him what We wish, and whoever desires the Hereafter and strives for it while being a believer, his effort will be fruitful, and the gift and bounty of your Lord will reach every group. In short, man will get what he wants. The point that remains here is that in this verse, supplication (dua) has been described as "kasb" (earning/acquisition). The question is, can supplication be called an earning or acquisition?

In the Glorious Quran, the root word "kasb" and its derivatives have been used in 67 places. From their study, it is concluded that the word kasb is used for spiritual and matters of the heart in addition to physical actions. In Surah Al-Baqarah, verse 225, it is stated: "Walakin yu'akhidhukum bima kasabat qulubukum." But He will call you to account for what your hearts have earned (kasb). In Surah An-Nisa, verse 111, it is stated: "Wa man yaksib ithman fa'innama yaksibuhu 'ala nafsih." Whoever earns (yaksib) a sin, he earns (yaksib) it only against himself. Based on this, supplication and desire are also a type of earning (kasb wa iktisab). Furthermore, true supplication is not just from the tongue but from the entire human existence. In the exegesis of the verse under discussion, there is another possibility, which is that the word "ula'ika" (those) refers only to the second group, which is in pursuit of both the world and the Hereafter, which combines materialism and spirituality. This is the group of people who are neither solely materialistic nor solely world-renouncers. These are the ones whose efforts reach a result and fruition, and they benefit from them, but the troubles and efforts of other people go in vain. "Wallahu saree'ul hisab." In the last part of the verse, a reminder of the swiftness of reckoning has been given by the Lord. It is mentioned in a narration that God will reckon with everyone in the blink of an eye: "Inna Allah Ta'ala yuhasib al-khala'iq kulluhum fi miqdar lamh al-basar." (Majma' al-Bayan; under this verse.) This is because the Lord of the worlds is not like the creatures. Since the existence and being of creatures are limited, when they are engaged in one matter, they become heedless of another, whereas God, the Most High, is not like this. Furthermore, the Lord should not need any time for reckoning, because the effect of our deeds remains in our body and soul, in the beings around us, and in the waves of the earth and air. In reality, the matter is like that of those automatic machines whose performance (output) is displayed by a number that revolves along with them.

This verse presents a program for the remembrance of God after the rites of Hajj. According to it, instead of the vague boasts of the era of ignorance, a few days should be spent in the remembrance of God. This period is a minimum of two days and a maximum of three days. From the context of the preceding verses, these days are after the rites of Eid al-Adha, and they are certainly the 11th, 12th, and 13th of Dhul-Hijjah. In the language of the traditions, these days are called *Ayyam al-Tashreeq*, and as is evident from their name, they are days that bestow light, in which the human soul and life are illuminated through these high-ranking religious rites. According to the hadiths, immediately after 15 prayers (which are from the Zuhr prayer on the day of Eid until the Fajr prayer on the 13th of Dhul-Hijjah), these inspiring sentences are repeated: "Allahu Akbar, Allahu Akbar, Allahu Akbar, La ilaha illa Allah wa Allahu Akbar, wa lillahil hamd, Allahu Akbar 'ala ma hadana, Allahu Akbar 'ala ma razaqana min baheematil an'am." "*Fa la ithma 'alayh*" (there is no sin upon him) - this phrase could be an indication of the difference between remembering God for two or three days, meaning, choose whichever of these numbers you wish, there is no sin in it (and this meaning is also initially apparent from the verse). It is also possible that this part of the verse is a negation of sin in an absolute sense for the visitors of the House of God. Meaning, by performing the rites of Hajj with faith, sincerity, and attention, which are completed with these remembrances, the traces of the past sins of the visitors of the Kaaba and the layers of sin and disobedience will be washed away from their hearts and souls. And when they emerge from this great school of training, their souls will have been purified from the contamination of sin. The words "*liman ittaqa*" (i.e., for those who adopt taqwa) support this same meaning.

See ayat 206 for tafseer.