بسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the name of Allah, the Beneficent, the Merciful.

اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِي غَفْلَةٍ مُعْرِضُونَ {1}

[Pooya/Ali Commentary 21:1]

The day of reckoning is drawing near. It is nearer than before because the promised prophet, the Holy Prophet, the seal of prophethood, has been sent to mankind to teach them the completed and perfected religion of Allah and to deliver the final word of Allah, the Quran. The Holy Prophet also said that his advent itself is the announcement of the impending day of judgement.

“They turn away in heedlessness” refers to the obstinate refusal of the disbelievers to believe in Allah and His religion as well as to the unmindfulness of those believers who neglect salat, zakat and other injunctions of Islam, and indulge in sinfulness with careless indifference.

مَا يَأْتِيهِمْ مِنْ ذِكْرٍ مِنْ رَبِّهِمْ مُحْدَثٍ إِلَّا اسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ {2}

[Pooya/Ali Commentary 21:2]

Allah reminds the transgressors through His message again and again, but though they hear it every time, they remain busy in pleasures and wasteful activities.

لَاهِيَةً قُلُوبُهُمْ ۗ وَأَسَرُّوا النَّجْوَى الَّذِينَ ظَلَمُوا هَلْ هَٰذَا إِلَّا بَشَرٌ مِثْلُكُمْ ۖ أَفَتَأْتُونَ السِّحْرَ وَأَنْتُمْ تُبْصِرُونَ {3}

[Pooya/Ali Commentary 21:3]

Whenever the disbelievers listened to the recitation of the Quran, their hearts toyed with trifles, and overawed with the miraculous excellence of the style and substance of the word of Allah, they advised each other in secret meetings to remain on guard against the Holy Prophet who, they used to say, was a man like unto themselves but as he was a sorcerer his power of eloquence might confuse them. The Holy Prophet who brought the final message said to them that every word, whether whispered in secret or spoken openly, is known to the knower of all things. Then they said these were only confused dreams, or the Holy Prophet had forged them because he was a poet. They demanded a miracle from him as the earlier prophets had wrought, but they did not realise that the Quran was the greatest miracle Allah had given to the Holy Prophet. In fact they did not know what to do.

They were a confused group. They heaped up all sorts of wild charges against the Holy Prophet-sorcerer, dreamer of confused dreams, forger, and poet.

Miracles are no cure of obstinate unbelief. Miracles shown by the earlier prophets failed to convince the disbelievers of old. When they did not believe in the signs of Allah severe punishment was inflicted on the deniers of the miracles as an inevitable consequence.

For ahl adh-dhikr (the Ahlul Bayt) in verse 7 refer to hadith al thaqalayn on page 6 and commentary of Nahl: 43.

قَالَ رَبِّي يَعْلَمُ الْقَوْلَ فِي السَّمَاءِ وَالْأَرْضِ ۖ وَهُوَ السَّمِيعُ الْعَلِيمُ {4}

[Pooya/Ali Commentary 21:4] (see commentary for verse 3)

بَلْ قَالُوا أَضْغَاثُ أَحْلَامٍ بَلِ افْتَرَاهُ بَلْ هُوَ شَاعِرٌ فَلْيَأْتِنَا بِآيَةٍ كَمَا أُرْسِلَ الْأَوَّلُونَ {5}

[Pooya/Ali Commentary 21:5] (see commentary for verse 3)

مَا آمَنَتْ قَبْلَهُمْ مِنْ قَرْيَةٍ أَهْلَكْنَاهَا ۖ أَفَهُمْ يُؤْمِنُونَ {6}

[Pooya/Ali Commentary 21:6] (see commentary for verse 3)

وَمَا أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ ۖ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ {7}

[Pooya/Ali Commentary 21:7] (see commentary for verse 3)

وَمَا جَعَلْنَاهُمْ جَسَدًا لَا يَأْكُلُونَ الطَّعَامَ وَمَا كَانُوا خَالِدِينَ {8}

[Pooya/Ali Commentary 21:8]

All the messengers of Allah were human beings. As human beings they were subject to all laws governing the physical bodies of human beings in this world.

ثُمَّ صَدَقْنَاهُمُ الْوَعْدَ فَأَنْجَيْنَاهُمْ وَمَنْ نَشَاءُ وَأَهْلَكْنَا الْمُسْرِفِينَ {9}

[Pooya/Ali Commentary 21:9]

However difficult the mission of the prophets might have appeared, they won through eventually because Allah had promised them victory over their enemies. Whenever a chastisement from Allah was inflicted upon the disbelievers to destroy them, Allah saved the faithful followers of the prophets (whomsoever Allah pleased) along with them from the wrath which seized the disbelievers.

لَقَدْ أَنْزَلْنَا إِلَيْكُمْ كِتَابًا فِيهِ ذِكْرُكُمْ ۖ أَفَلَا تَعْقِلُونَ {10}

[Pooya/Ali Commentary 21:10]

The disbelievers had every chance of repentance and reform when the book of Allah, a guidance and a mercy, was sent down for them, but they not only rejected His guidance and His prophets but also put up an open defiance. They were utterly destroyed because of their iniquities, and other people were raised. When the respite came to an end and the wrath of Allah was about to seize them, they tried to flee but they could flee to nowhere from the wrath of Allah. It is ironically suggested to them to go back to their luxuries in the life of the earth which they thought was a permanent settlement, because they did not believe in the day of judgement and the life of hereafter.

“Woe to us! Verily we were unjust,” will be the lamentations of the disbelievers till Allah would make them like a reaped harvest and extinguished ashes.

وَكَمْ قَصَمْنَا مِنْ قَرْيَةٍ كَانَتْ ظَالِمَةً وَأَنْشَأْنَا بَعْدَهَا قَوْمًا آخَرِينَ {11}

[Pooya/Ali Commentary 21:11] (see commentary for verse 10)

فَلَمَّا أَحَسُّوا بَأْسَنَا إِذَا هُمْ مِنْهَا يَرْكُضُونَ {12}

[Pooya/Ali Commentary 21:12] (see commentary for verse 10)

لَا تَرْكُضُوا وَارْجِعُوا إِلَىٰ مَا أُتْرِفْتُمْ فِيهِ وَمَسَاكِنِكُمْ لَعَلَّكُمْ تُسْأَلُونَ {13}

[Pooya/Ali Commentary 21:13] (see commentary for verse 10)

قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ {14}

[Pooya/Ali Commentary 21:14] (see commentary for verse 10)

فَمَا زَالَتْ تِلْكَ دَعْوَاهُمْ حَتَّىٰ جَعَلْنَاهُمْ حَصِيدًا خَامِدِينَ {15}

[Pooya/Ali Commentary 21:15] (see commentary for verse 10)

وَمَا خَلَقْنَا السَّمَاءَ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ {16}

[Pooya/Ali Commentary 21:16] Refer to the commentary of An-am: 70.

The universe is not the outcome of a wish to indulge in pastime, but is created with wisdom and purpose, and is a serious reality to be reckoned with. This repudiates the doctrines of maya andlila and their implications. If such an idea as that of play or pastime had been possible with regard to Allah, and if He had wished really to indulge in pastime, He would have done it with the things of real excellence near to Him, not with the lowly creation that we see around us.

Aqa Mahdi Puya says:

Man tries to perceive Allah in the light of his own thoughts, feelings and urges, therefore, he thinks that like him, Allah also takes pleasure in fun and frolic and created the creation for His amusement as the “authorities” in his society amuse themselves with women, children and other sensuous pleasures. If at all the purpose is amusement, what amuses Allah is quite different from that which amuses man. Verse 18 asserts the seriousness of the purpose.

Mimma tasifun (what you ascribe) refers to the false belief of associate-gods (Anbiya: 22), begotten son (Anbiya: 26) and Allah’s daughters (Nahl: 57).

لَوْ أَرَدْنَا أَنْ نَتَّخِذَ لَهْوًا لَاتَّخَذْنَاهُ مِنْ لَدُنَّا إِنْ كُنَّا فَاعِلِينَ {17}

[Pooya/Ali Commentary 21:17] (see commentary for verse 16)

بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ ۚ وَلَكُمُ الْوَيْلُ مِمَّا تَصِفُونَ {18}

[Pooya/Ali Commentary 21:18] (see commentary for verse 16)

وَلَهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ وَمَنْ عِنْدَهُ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ وَلَا يَسْتَحْسِرُونَ {19}

[Pooya/Ali Commentary 21:19]

Those created beings who are near Him in the high spiritual world willingly and perpetually glorify the majesty of their most high Lord.

يُسَبِّحُونَ اللَّيْلَ وَالنَّهَارَ لَا يَفْتُرُونَ {20}

[Pooya/Ali Commentary 21:20] (see commentary for verse 19)

أَمِ اتَّخَذُوا آلِهَةً مِنَ الْأَرْضِ هُمْ يُنْشِرُونَ {21}

[Pooya/Ali Commentary 21:21]

The different kinds of false gods (idols, local godlings, deified heroes, or forces of nature) whom the polytheists worship can never give life to anything nor raise the dead. No one but Allah can raise the dead to life. The miracles of prophet Isa (quickening the dead) was by “Allah’s leave”. It was a miracle of Allah, not one of Isa by his own power or will.

لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا ۚ فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ {22}

[Pooya/Ali Commentary 21:22]

This verse is a manifest proof of the unity of Allah. The integration, uniformity and harmony found in the operation of the universe since its creation positively prove the existence of a single, omnipotent, independent and all-wise authority which is governing its operation through the laws made and enforced by Him. He is Allah. Refer to the commentary of al Baqarah: 255 and Ali Imran: 2.

لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ {23}

[Pooya/Ali Commentary 21:23]

Allah is self-subsisting. All His creatures are responsible to Him and dependent on Him. There is no other being to whom He can be responsible or on whom He can be dependent.

أَمِ اتَّخَذُوا مِنْ دُونِهِ آلِهَةً ۖ قُلْ هَاتُوا بُرْهَانَكُمْ ۖ هَٰذَا ذِكْرُ مَنْ مَعِيَ وَذِكْرُ مَنْ قَبْلِي ۗ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ الْحَقَّ ۖ فَهُمْ مُعْرِضُونَ {24}

[Pooya/Ali Commentary 21:24]

The Quran proves the unity in the diversity of creation and the unity in Godhead. This is the message of Islam (“those with me”), and this was the message of all prophets who came before the Holy Prophet (“those before me”), and the line of prophets was closed with the Holy Prophet. The message given to every people in all ages by the prophets of Allah was that of unity of Allah as the fundamental basis of order and design (material, moral and spiritual) in the universe. When the Holy Prophet was sent in this world, taught by Allah Himself and endowed with divine wisdom, there was paganism and heathenism all around him. The Jews and the Christians who were worshipping their prophets as sons of God were not in a position to proclaim the unity of Allah although in their scriptures the truth was present in clear words. It was the Holy Prophet who established the truth and destroyed the belief in false gods and sons and daughters of God for ever.


“You have had sure proof that the Lord is God; there is no other.” (Deuteronomy 4: 35)

“Hear, O Israel, the Lord is our God, one Lord” (Deuteronomy 6: 4)

“There is none so holy as the Lord, there is none save Thee.” (I Samuel 2: 2)

“I am the Lord, there is no other;

there is no god beside Me.” (Isaiah 45: 5)


“Well then, about eating this consecrated food: of course, as you say, ‘a false god has no existence in the real world. There is no god but one.'”

“Yet for us there is one God, the Father.”

(I Corinthians 8: 4 and 6)

“One God and Father of all, who is over all and through all and in all.”

(Ephesians 4: 6)

“For there is one God, and also one mediator between God and men, Christ Jesus, himself man.”

(I Timothy 2: 5)

“You have faith enough to believe that there is one God .”

(James 2: 19)


“I am the Father of this universe, the mother, the supporter, the grandsire. I am the holy “One” to be known”

(2: 7)

“I am the Soul O Arjuna, seated in the hearts of all creatures. I am the beginning, the middle and the end of all things”

“Why should they not bow down to you O mighty One who is the creator of them all, the primal cause even of Brahma; O infinite being, Lord of gods, above the world, you are imperishable.”

(11: 37)

وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ {25}

[Pooya/Ali Commentary 21:25] (see commentary for verse 24)

وَقَالُوا اتَّخَذَ الرَّحْمَٰنُ وَلَدًا ۗ سُبْحَانَهُ ۚ بَلْ عِبَادٌ مُكْرَمُونَ {26}

[Pooya/Ali Commentary 21:26]

Refer to the commentary of al Baqarah: 255, Ali Imran: 2 and 6 Nahl: 57.

Aqa Mahdi Puya says:

In this verse walad has been used as a gerund, not as a noun-They say: “Arrahman has taken to begetting.” The reference is to the belief of the pagans that angels, priests and kings were the sons and daughters of God.

لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُمْ بِأَمْرِهِ يَعْمَلُونَ {27}

[Pooya/Ali Commentary 21:27]

The prophets of Allah were His servants raised to honour. They neither spoke nor acted, at any time, of their own will. They said and acted (in all things) by Allah’s command. This verse proves that all the prophets and messengers of Allah were infallible because whatever they said or did was in fact Allah’s word or action.

Isa said:

“I do not speak on my own authority, but the Father who sent me has Himself commanded me what to say and how to speak”

(John 12: 49)

According to verse 136 of al Baqarah, Islam respects, honours and reveres all the prophets of Allah.

يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ وَهُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ {28}

[Pooya/Ali Commentary 21:28]

For intercession refer to the commentary of al Baqarah: 48.

وَمَنْ يَقُلْ مِنْهُمْ إِنِّي إِلَٰهٌ مِنْ دُونِهِ فَذَٰلِكَ نَجْزِيهِ جَهَنَّمَ ۚ كَذَٰلِكَ نَجْزِي الظَّالِمِينَ {29}

[Pooya/Ali Commentary 21:29]

Aqa Mahdi Puya says:

This verse refers to those priests and kings who claimed godhead and divinity.

أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا ۖ وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ ۖ أَفَلَا يُؤْمِنُونَ{30}

[Pooya/Ali Commentary 21:30]

Imam Muhammad bin Ali al Baqir said:

Ratqan does not mean that the heavens and the earth were joined together or formed an integrated mass. They were closed up in a sense that there was no rain-water coming from the sky on the earth, therefore plants and vegetation did not grow on the surface of the earth. When Allah created life on the earth, He sent down from the sky rain-water which is the ultimate support, direct or indirect, of all life on the earth.

All life began in the water is also a conclusion to which the latest knowledge in biological science points. Protoplasm, the original basis of living matter and the physical basis of life, is almost an aqueous substance-water is the most abundant single component of protoplasm.

وَجَعَلْنَا فِي الْأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِهِمْ وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا لَعَلَّهُمْ يَهْتَدُونَ {31}

[Pooya/Ali Commentary 21:31]

Refer to the commentary of Nahl: 15.

Literally mountains and mountain-highways direct men in the way they should go. Figuratively, as some commentators say, Allah, in His infinite mercy, has sent His prophets and appointed His chosen guides to guide mankind towards the ultimate destination.

وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ {32}

[Pooya/Ali Commentary 21:32]

The vast universe, containing innumerable cosmic systems bigger than the solar system, which appears like a canopy does not fall down, or its various components do not collide with each other, because it is well-guarded by laws made by Allah, yet those who disbelieve do not see the clear signs of Allah’s power and go astray.

وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ {33}

[Pooya/Ali Commentary 21:33]

According to this verse the sun is not stationary, but it is also orbiting.

وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ ۖ أَفَإِنْ مِتَّ فَهُمُ الْخَالِدُونَ {34}

[Pooya/Ali Commentary 21:34]

Life without death has not been granted to any man on this planet. Certain chosen servants of Allah have been granted extraordinary long life, but even they will die one day.

As said in verse 185 of Ali Imran every soul shall have a taste of death, and as also said in verse 186 of Ali Imran every soul is tried and tested. Before the day of resurrection every living creature, including angels and other heavenly beings, will be put to death and then will be brought to life for the final judgement. Man should always remember that he shall certainly be returned to his creator Lord, should bear with patience when misfortune afflicts him, and remain humble and god-fearing when he enjoys life of plenty and prosperity in this world, and spend his wealth in the way of Allah and never walk proudly on the earth to humiliate the less fortunate servants of Allah, because Allah is testing him by evil and by good. See Yunus: 14; Hud: 7 and Kahf: 7.

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۗ وَنَبْلُوكُمْ بِالشَّرِّ وَالْخَيْرِ فِتْنَةً ۖ وَإِلَيْنَا تُرْجَعُونَ {35}

[Pooya/Ali Commentary 21:35] (see commentary for verse 34)

وَإِذَا رَآكَ الَّذِينَ كَفَرُوا إِنْ يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَٰذَا الَّذِي يَذْكُرُ آلِهَتَكُمْ وَهُمْ بِذِكْرِ الرَّحْمَٰنِ هُمْ كَافِرُونَ {36}

[Pooya/Ali Commentary 21:36]

To the sceptics and disbelievers the call of the Holy Prophet to worship only the one true God was a joke. They not only took it lightly and laughed at him but also used to blaspheme whenever the name of one true God was mentioned. Verses 39 to 41 gave answer to those pagans who used to mock at the Holy Prophet and ask him as to when the threatened wrath of Allah would come, that aforetime the disbelieving people also ridiculed the messengers of Allah and invited the wrath of Allah and were completely destroyed (see An-am: 10). Also refer to the commentary of Araf: 59 to 136 and Hud: 25 to 100 for total annihilation of many a people.

خُلِقَ الْإِنْسَانُ مِنْ عَجَلٍ ۚ سَأُرِيكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ {37}

[Pooya/Ali Commentary 21:37] (see commentary for verse 36)

وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ {38}

[Pooya/Ali Commentary 21:38] (see commentary for verse 36)

لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لَا يَكُفُّونَ عَنْ وُجُوهِهِمُ النَّارَ وَلَا عَنْ ظُهُورِهِمْ وَلَا هُمْ يُنْصَرُونَ {39}

[Pooya/Ali Commentary 21:39] (see commentary for verse 36)

بَلْ تَأْتِيهِمْ بَغْتَةً فَتَبْهَتُهُمْ فَلَا يَسْتَطِيعُونَ رَدَّهَا وَلَا هُمْ يُنْظَرُونَ {40}

[Pooya/Ali Commentary 21:40] (see commentary for verse 36)

وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُوا مِنْهُمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ {41}

[Pooya/Ali Commentary 21:41] (see commentary for verse 36)

قُلْ مَنْ يَكْلَؤُكُمْ بِاللَّيْلِ وَالنَّهَارِ مِنَ الرَّحْمَٰنِ ۗ بَلْ هُمْ عَنْ ذِكْرِ رَبِّهِمْ مُعْرِضُونَ {42}

[Pooya/Ali Commentary 21:42]

The false gods whom the disbelievers worshipped did not have any power at all to save them from the wrath of Allah. It was the mercy of Allah which had delayed the punishment and allowed them a respite.

أَمْ لَهُمْ آلِهَةٌ تَمْنَعُهُمْ مِنْ دُونِنَا ۚ لَا يَسْتَطِيعُونَ نَصْرَ أَنْفُسِهِمْ وَلَا هُمْ مِنَّا يُصْحَبُونَ {43}

[Pooya/Ali Commentary 21:43] (see commentary for verse 42)

بَلْ مَتَّعْنَا هَٰؤُلَاءِ وَآبَاءَهُمْ حَتَّىٰ طَالَ عَلَيْهِمُ الْعُمُرُ ۗ أَفَلَا يَرَوْنَ أَنَّا نَأْتِي الْأَرْضَ نَنْقُصُهَا مِنْ أَطْرَافِهَا ۚ أَفَهُمُ الْغَالِبُونَ {44}

[Pooya/Ali Commentary 21:44]

The disbelievers, large in number and abounding in equipment, were convincingly and decisively cornered and humbled by a small band of believers under the leadership of the Holy Prophet who was always supported by the “hand of Allah” (yadullah), Ali ibn abi Talib. See commentary of Ta Ha: 9 to 98; Maryam: 53; Baqarah: 51 and Bara-at: 41 and 42.

قُلْ إِنَّمَا أُنْذِرُكُمْ بِالْوَحْيِ ۚ وَلَا يَسْمَعُ الصُّمُّ الدُّعَاءَ إِذَا مَا يُنْذَرُونَ {45}

[Pooya/Ali Commentary 21:45]

وَلَئِنْ مَسَّتْهُمْ نَفْحَةٌ مِنْ عَذَابِ رَبِّكَ لَيَقُولُنَّ يَا وَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ {46}

[Pooya/Ali Commentary 21:46]

وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا ۖ وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ وَكَفَىٰ بِنَا حَاسِبِينَ {47}

[Pooya/Ali Commentary 21:47]

Refer to the commentary of Araf: 8 and Kahf: 105.

Imam Ali ibn abi Talib said:

“A balance weighs things consisting of matter. So no one can weigh thoughts and deeds which are not corporeal, but if justice is taken as balance the weight of good deeds means its quantity to which sincerity adds quality; and weighing is reckoning to prove to the person concerned the actual position of his or her faith and conduct. Nothing is hidden from or unknown to Allah.”

Imam Ali bin Husayn Zayn al Abidin said:

“Reckoning will be for the believers. The disbelievers will be punished outright according to the degree of their wickedness.”

It is also reported that figuratively it means that the thoughts and deeds of a believer will be compared with the thoughts and deeds of the Prophet or the Imam of the age in which he or she lived. Verse 47 of Ash Shura says that Allah has sent down the book with truth and the balance, i.e. the Holy Prophet to serve as the truest and the most perfect model of putting into practice the word of Allah. For giving reward every thought or deed will be assessed in the light of its nearness to the thought or deed of the prophet or the Imam in whose times the believer concerned had lived.

The assessment of the quantity and quality will be done by the all-wise Lord who does not need any assistance. For the fate of deviators, hypocrites and disbelievers. See Araf: 9 and Kahf: 105

Aqa Mahdi Puya says:

As the authority of Allah operates in justice, the reward and punishment will be awarded as it ought to be with measurable exactitude, for which a scale is necessary, a scale that can appraise the nature of the thing judged. For example to judge a thought, whether it is good or evil, a scale, different from the scale which weighs the weight of a material object, is required. Such scales should be infallible. They are those who have been selected by Allah.

“Verily We sent Our messengers with clear proofs, and sent down with them the book and the scale, that people may establish themselves in justice.”

(Hadid: 25)

The Holy Prophet said:

“The love of Ali is the scale of faith, and hostility unto him is the scale of hypocrisy.”

Abu Talib said:

“Muhammad is the scale of truth which weighs the minimum as well as the maximum weight .”

وَلَقَدْ آتَيْنَا مُوسَىٰ وَهَارُونَ الْفُرْقَانَ وَضِيَاءً وَذِكْرًا لِلْمُتَّقِينَ {48}

[Pooya/Ali Commentary 21:48]

Furqan means that which distinguishes between good and evil, any heavenly scripture and the knowledge therein.

Muttaqin are those who safeguard themselves against evil with full awareness of the laws made by Allah.

Aqa Mahdi Puya says:

Since the Holy Prophet declared that Ali was to him as Harun was to Musa it should follow as an irrefutable corollary that whatever was granted to Musa was granted to Muhammad, and whatever was granted to Harun was granted to Ali. See commentary of Baqarah: 51; Bara-at: 41 and 42; Ta Ha: 9 to 98 and Maryam: 53.

الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَهُمْ مِنَ السَّاعَةِ مُشْفِقُونَ {49}

[Pooya/Ali Commentary 21:49]

This verse refers to the muttaqin mentioned in the preceding verse who fear Allah and keep themselves always ready for the hour of reckoning. Refer to al Baqarah: 2, 177 and Ali Imran: 138.

وَهَٰذَا ذِكْرٌ مُبَارَكٌ أَنْزَلْنَاهُ ۚ أَفَأَنْتُمْ لَهُ مُنْكِرُونَ {50}

[Pooya/Ali Commentary 21:50]

وَلَقَدْ آتَيْنَا إِبْرَاهِيمَ رُشْدَهُ مِنْ قَبْلُ وَكُنَّا بِهِ عَالِمِينَ {51}

[Pooya/Ali Commentary 21:51]

Before Musa and Harun Allah bestowed rushd (guidance) on Ibrahim.

Different aspects of Ibrahim’s excellence have been mentioned in the following verses:

Al Baqarah: 124 to 127, 130, 132, 135, 258 and 260.

Ali Imran: 67, 95, 97

Nisa: 125

An-am: 74 to 83

Bara-at: 113,114

Hud: 69 to 76

Ibrahim: 35 to 41

Hijr: 51 to 60

Nahl: 120 to 123

Maryam : 41 to 50

Anbiya: 51 to 73

Hajj: 26 to 29

Shu-ara: 69 to 89

Ankabut: 16,17,24,31,32

Saffat: 83 to 113

Dhariyat: 24 to 34

Mumtahinah: 4.

When Allah bestowed rectitude or discerning ability (rushd ) on Ibrahim, he set his divine mission in motion and showed the right path to Azar, his uncle (see commentary of An-am: 75 and 77 to 84; and Maryam: 42 to 49), and his people. Although Azar brought him up and was like a father to him, Ibrahim stood against him and his people and boldly condemned their false gods. When his duty to his benefactor clashed with his duty to Allah, Ibrahim, as a true servant of Allah, upheld the truth and opposed the falsehood tooth and nail, for which he was subjected to the fire of persecution, but his firmness and devotion drew Allah’s mercy, and the very painful affliction he was placed in became his joy and comfort. It is an everlasting lesson to mankind.

It was a day of festivity. The idolaters were rejoicing in the streets and open fields. Ibrahim broke all their idols to pieces but left the chief idol intact. When they came back and found their idols lying broken on the floor they brought Ibrahim on the scene and asked him if it was he who did that with their gods. Ibrahim pointed to the chief idol, left intact by him, and asked them to find out the truth from him. It is obvious that the question of lying or deceit on the part of Ibrahim rises nowhere in the whole episode. Ibrahim had the best of the argument. They knew the idols could not speak. They turned to each other and confessed their folly and hung their heads in shame. When they admitted that idols could not speak, Ibrahim put forward his decisive argument mentioned in verses 66 to 67 about the unity of Allah beside whom no one should be worshipped.

Nimrud ordered Ibrahim to be cast into a furnace. He had a pile of wood set on fire, and Ibrahim was cast into it. Ibrahim proclaimed the true faith in Allah, knowing full well that Nimrud, whom the idolaters worshipped as god, would put him to death. Likewise Imam Husayn, the Ibrahim of Karbala, a descendant of Ibrahim about whom he had taken a promise from Allah to make him an Imam as He appointed Ibrahim an Imam over the mankind (Baqarah: 124), proclaimed and upheld the true religion of Allah, knowing full well that the Nimrud of his times, Yazid bin. Mu-awiyah, would put him to death. Like the idolaters of Nimrud the followers of Yazid also hung their heads in shame and are being cursed and condemned by all reasonable human beings in every age.

Imam Husayn said to the followers of Yazid:

“Safeguard yourselves against evil. Fear the wrath of the Lord.”

Almost the same warning was given by Ibrahim in verses 66 and 67. The enemies of the Holy Prophet and his Ahl ul Bayt persecuted and killed the holy Ahl ul Bayt one after another and also their true followers when they could not deny their rights and privileges bestowed on them by Allah on account of their excellences and achievements, just as the idolaters of Nimrud decided to burn him and protect their ideologies and creeds.

When Ibrahim was being thrown into the fire several angels requested Allah to allow them to save Ibrahim from the blazing fire. “Help him if he seeks your help” was the reply. They came to him, but he said: “It is between me and my Lord. Let His will be done.” Jibra-il advised him to beseech Allah for help. Ibrahim said: “My Lord knows that which is taking place.” As the chosen friend of Allah, Ibrahim put his trust in Allah. Every messenger or prophet of Allah did the same as Ibrahim did whenever there was a trust, but the Christians have lowered the status of Isa by fabricating false stories about him in Matthew 26: 39 and 27: 46. It is stated therein that when Isa was to be crucified he said:

“My heart is ready to break with grief.” He went on a little, fell on his face in prayer, and said: “My father, if it is possible, let this cup pass me by. Yet not as “I will, but as You will”.

And about three Jesus cried aloud: “Eli, Eli, Lema sabachthani”? which means, “My God, my God, why hast Thou forsaken me?”

This could not be Isa. These words must have been spoken by the man who was crucified in his place.

Husayn bin Ali, the divinely chosen Imam in the progeny of Ibrahim, gave the same reply to the angels which Ibrahim had given to them when he rested his forehead on the burning sand of Karbala in prostration before his Lord at the time of Asr prayers. While swords, arrows, spears, daggers, lances and stones were cutting up his body, he said:

“O Merciful Lord of the worlds! Husayn, Thy servant, has sacrificed in Thy way everything he had received from Thee.

Accept the humble sacrifice of Thy servant. If 1, the grandson of Thy messenger, had more, I would have surrendered that too to Thee willingly.

O my Lord! Be merciful, oft-forgiving to those of Thy sincere servants who are less careful in Thy obedience.”

The Lord of the worlds said: “O My beloved! May I help you?”-(to free you from the clutches of the accursed followers of Shaytan)-The Imam said:

“O my Lord! I seek Thy help to keep me steadfast in this hour of service to Thee to the utmost degree which shall please Thee the most.”

When Ibrahim was thrown into the fire, the fire became cool and a means of safety for Ibrahim under the command of Allah.

The persecutors of Ibrahim were the worst losers. A host of mosquitoes attacked them. One mosquito entered into the brain of Nimrud through his nostrils and killed him. For the blessings Ibrahim received from his Lord refer to the commentary of Baqarah: 124.

For what pleased Allah most concerning Imam Husayn see commentary of As Saffat : 107 wherein the sacrifice of Husayn has been described as “dhibhin azim” – the greatest sacrifice.

إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَا هَٰذِهِ التَّمَاثِيلُ الَّتِي أَنْتُمْ لَهَا عَاكِفُونَ {52}

[Pooya/Ali Commentary 21:52] (see commentary for verse 51)

قَالُوا وَجَدْنَا آبَاءَنَا لَهَا عَابِدِينَ {53}

[Pooya/Ali Commentary 21:53] (see commentary for verse 51)

قَالَ لَقَدْ كُنْتُمْ أَنْتُمْ وَآبَاؤُكُمْ فِي ضَلَالٍ مُبِينٍ {54}

[Pooya/Ali Commentary 21:54] (see commentary for verse 51)

قَالُوا أَجِئْتَنَا بِالْحَقِّ أَمْ أَنْتَ مِنَ اللَّاعِبِينَ {55}

[Pooya/Ali Commentary 21:55] (see commentary for verse 51)

قَالَ بَلْ رَبُّكُمْ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ الَّذِي فَطَرَهُنَّ وَأَنَا عَلَىٰ ذَٰلِكُمْ مِنَ الشَّاهِدِينَ {56}

[Pooya/Ali Commentary 21:56] (see commentary for verse 51)

وَتَاللَّهِ لَأَكِيدَنَّ أَصْنَامَكُمْ بَعْدَ أَنْ تُوَلُّوا مُدْبِرِينَ {57}

[Pooya/Ali Commentary 21:57] (see commentary for verse 51)

فَجَعَلَهُمْ جُذَاذًا إِلَّا كَبِيرًا لَهُمْ لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ {58}

[Pooya/Ali Commentary 21:58] (see commentary for verse 51)

قَالُوا مَنْ فَعَلَ هَٰذَا بِآلِهَتِنَا إِنَّهُ لَمِنَ الظَّالِمِينَ {59}

[Pooya/Ali Commentary 21:59] (see commentary for verse 51)

قَالُوا سَمِعْنَا فَتًى يَذْكُرُهُمْ يُقَالُ لَهُ إِبْرَاهِيمُ {60}

[Pooya/Ali Commentary 21:60] (see commentary for verse 51)

قَالُوا فَأْتُوا بِهِ عَلَىٰ أَعْيُنِ النَّاسِ لَعَلَّهُمْ يَشْهَدُونَ {61}

[Pooya/Ali Commentary 21:61] (see commentary for verse 51)

قَالُوا أَأَنْتَ فَعَلْتَ هَٰذَا بِآلِهَتِنَا يَا إِبْرَاهِيمُ {62}

[Pooya/Ali Commentary 21:62] (see commentary for verse 51)

قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هَٰذَا فَاسْأَلُوهُمْ إِنْ كَانُوا يَنْطِقُونَ {63}

[Pooya/Ali Commentary 21:63] (see commentary for verse 51)

فَرَجَعُوا إِلَىٰ أَنْفُسِهِمْ فَقَالُوا إِنَّكُمْ أَنْتُمُ الظَّالِمُونَ {64}

[Pooya/Ali Commentary 21:64] (see commentary for verse 51)

ثُمَّ نُكِسُوا عَلَىٰ رُءُوسِهِمْ لَقَدْ عَلِمْتَ مَا هَٰؤُلَاءِ يَنْطِقُونَ {65}

[Pooya/Ali Commentary 21:65] (see commentary for verse 51)

قَالَ أَفَتَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُكُمْ شَيْئًا وَلَا يَضُرُّكُمْ {66}

[Pooya/Ali Commentary 21:66] (see commentary for verse 51)

أُفٍّ لَكُمْ وَلِمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ ۖ أَفَلَا تَعْقِلُونَ {67}

[Pooya/Ali Commentary 21:67] (see commentary for verse 51)

قَالُوا حَرِّقُوهُ وَانْصُرُوا آلِهَتَكُمْ إِنْ كُنْتُمْ فَاعِلِينَ {68}

[Pooya/Ali Commentary 21:68] (see commentary for verse 51)

قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَىٰ إِبْرَاهِيمَ {69}

[Pooya/Ali Commentary 21:69] (see commentary for verse 51)

وَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَخْسَرِينَ {70}

[Pooya/Ali Commentary 21:70] (see commentary for verse 51)

وَنَجَّيْنَاهُ وَلُوطًا إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا لِلْعَالَمِينَ {71}

[Pooya/Ali Commentary 21:71] (see commentary for verse 51)

وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ نَافِلَةً ۖ وَكُلًّا جَعَلْنَا صَالِحِينَ {72}

[Pooya/Ali Commentary 21:72] (see commentary for verse 51)

وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاءَ الزَّكَاةِ ۖ وَكَانُوا لَنَا عَابِدِينَ {73}

[Pooya/Ali Commentary 21:73] (see commentary for verse 51)

وَلُوطًا آتَيْنَاهُ حُكْمًا وَعِلْمًا وَنَجَّيْنَاهُ مِنَ الْقَرْيَةِ الَّتِي كَانَتْ تَعْمَلُ الْخَبَائِثَ ۗ إِنَّهُمْ كَانُوا قَوْمَ سَوْءٍ فَاسِقِينَ {74}

[Pooya/Ali Commentary 21:74]

Refer to the commentary of Araf: 80 to 84; Hud: 77 to 82 and Hijr: 61 to 74 for prophet Lut.

وَأَدْخَلْنَاهُ فِي رَحْمَتِنَا ۖ إِنَّهُ مِنَ الصَّالِحِينَ {75}

[Pooya/Ali Commentary 21:75] (see commentary for verse 74)

وَنُوحًا إِذْ نَادَىٰ مِنْ قَبْلُ فَاسْتَجَبْنَا لَهُ فَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ {76}

[Pooya/Ali Commentary 21:76]

Refer to the commentary of Araf: 59 to 64; Yunus: 71 to 73 and Hud: 25 to 48 for prophet Nuh.

وَنَصَرْنَاهُ مِنَ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا ۚ إِنَّهُمْ كَانُوا قَوْمَ سَوْءٍ فَأَغْرَقْنَاهُمْ أَجْمَعِينَ {77}

[Pooya/Ali Commentary 21:77] (see commentary for verse 76)

وَدَاوُودَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ {78}

[Pooya/Ali Commentary 21:78]

It is reported that a flock of sheep, on account of the negligence of John the shepherd, got into the cultivated field of Elia by night and ate up the plants and fruits. Both of them came to prophet Dawud for equitable settlement. Dawud awarded Elia, the owner of the cultivated field, the flock of sheep belonging to John in compensation for the loss he suffered. Prophet Sulayman son of Dawud was a mere boy of eleven, but he thought of a better decision, where the penalty would better fit the offence. Sulayman’s suggestion was that John should cultivate Elia’s field and return it to Elia when it was fully restored to the condition before eaten up by his herd; and in the meantime Elia should take possession of John’s sheep and use only their milk and wool and return them to John when he gave him back his field duly cultivated. This is because Allah is present every where and having witnessed the whole affair He inspired Sulayman to arrive at the true judgement. As prophets of Allah neither spoke nor acted except as directed by Allah both the decisions were announced as inspired by Allah. The decision of Dawud was based upon the law current at that time. Dawud had many sons. It was Allah’s will that Sulayman should be given the prophethood. So after this case in which the young Sulayman was inspired to announce a new judgement, superseding the current law, Dawud, under Allah’s command, made Sulayman his heir, and after Dawud, Sulayman was appointed by Allah as His prophet.

Aqa Mahdi Puya says:

As also said in Saba: 10- “O mountains! Sing the praises of Allah with him (Dawud), and you birds (also)”-the mountains and birds, animate and inanimate beings, are subservient to the chosen representatives of Allah.

فَفَهَّمْنَاهَا سُلَيْمَانَ ۚ وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا ۚ وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ ۚ وَكُنَّا فَاعِلِينَ {79}

[Pooya/Ali Commentary 21:79] (see commentary for verse 78)

وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَكُمْ لِتُحْصِنَكُمْ مِنْ بَأْسِكُمْ ۖ فَهَلْ أَنْتُمْ شَاكِرُونَ {80}

[Pooya/Ali Commentary 21:80]

Aqa Mahdi Puya says:

Allah taught Dawud the making of coats of mail which is a defensive armour, therefore is associated with righteousness in Saba: 10 and 11 (wherein it is also said that Allah made the iron soft for Dawud) in contrast with the deadly weapons which man invents for offensive purposes. All fighting unless in defence of righteousness is mere violence.

وَلِسُلَيْمَانَ الرِّيحَ عَاصِفَةً تَجْرِي بِأَمْرِهِ إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا ۚ وَكُنَّا بِكُلِّ شَيْءٍ عَالِمِينَ {81}

[Pooya/Ali Commentary 21:81]

Sulayman had miraculous power over the winds and he could make them obey his orders. This power was from Allah, the omnipotent author of nature. Also refer to Saba: 12 and Sad: 36.

وَمِنَ الشَّيَاطِينِ مَنْ يَغُوصُونَ لَهُ وَيَعْمَلُونَ عَمَلًا دُونَ ذَٰلِكَ ۖ وَكُنَّا لَهُمْ حَافِظِينَ {82}

[Pooya/Ali Commentary 21:82]

Allah also gave Sulayman power to tame the devilish forces of evil; and to make them serve him in the cause of righteousness.

وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ {83}

[Pooya/Ali Commentary 21:83]

Prophet Ayyub was a very prosperous man and of exemplary virtue and piety. He suffered from a number of calamities because Allah wanted to test his faith. He lost his family, children, cattle and servants and became a miserable destitute, yet he remained devoted to his Lord and prayed for His grace and mercy, even though Shaytan tried to convince him that the misfortunes afflicted on him were because of his sins. Ayyub became a model of humility, patience and faith in Allah. Then he was restored to prosperity, with twice as much as he had before, and he had a new family of several children.

فَاسْتَجَبْنَا لَهُ فَكَشَفْنَا مَا بِهِ مِنْ ضُرٍّ ۖ وَآتَيْنَاهُ أَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ رَحْمَةً مِنْ عِنْدِنَا وَذِكْرَىٰ لِلْعَابِدِينَ {84}

[Pooya/Ali Commentary 21:84] (see commentary for verse 83)

وَإِسْمَاعِيلَ وَإِدْرِيسَ وَذَا الْكِفْلِ ۖ كُلٌّ مِنَ الصَّابِرِينَ {85}

[Pooya/Ali Commentary 21:85]

Refer to the commentary of Maryam: 54 (and Baqarah : 124 to 127) for Ismail, and Maryam: 56 for Idris.

Dhul-Kifl literally means “possessor of, or giving, a double requital or portion”. It is said that probably Dhul-Kifl is an Arabicized form of Ezekiel.

وَأَدْخَلْنَاهُمْ فِي رَحْمَتِنَا ۖ إِنَّهُمْ مِنَ الصَّالِحِينَ {86}

[Pooya/Ali Commentary 21:86]

وَذَا النُّونِ إِذْ ذَهَبَ مُغَاضِبًا فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنَادَىٰ فِي الظُّلُمَاتِ أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ {87}

[Pooya/Ali Commentary 21:87]

Dhun-nun, “the man of the fish”, is the title of prophet Yunus. Refer to the commentary of Saffat: 139 to 148 for the events concerning Yunus.

The cause of anger Yunus felt was the disobedience of his people who did not respond to his preaching, so Allah tested him by putting him in the belly of a huge fish. When he was engulfed with the darkness of the night, the sea and the belly of the fish, he cried to his Lord and accepted the fact that he should have not gone away in anger breaking off from his people, though they refused to believe in him and Allah.

All the prophets of Allah were aware of the fact that every human being is likely to make mistakes and it is Allah alone who can save him from wrong-doing, so every one of them always prayed to Allah that he might keep himself away from mistakes.

The spiritual force of the prayer- “There is no god but Thou. Glory be to Thee. Verily I have been of the wrong-doers”-has been confirmed by the Holy Prophet and the holy Imams. Verse 88 is the sure effect of the prayer.

فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنْجِي الْمُؤْمِنِينَ {88}

[Pooya/Ali Commentary 21:88] (see commentary for verse 87)

وَزَكَرِيَّا إِذْ نَادَىٰ رَبَّهُ رَبِّ لَا تَذَرْنِي فَرْدًا وَأَنْتَ خَيْرُ الْوَارِثِينَ {89}

[Pooya/Ali Commentary 21:89]

Refer to the commentary of Maryam: 2 to 15 for Zakariyya, Yahya and his mother.

The everliving, self-subsisting and everlasting supreme being is alone the khayr al warithin, the best of inheritors.

فَاسْتَجَبْنَا لَهُ وَوَهَبْنَا لَهُ يَحْيَىٰ وَأَصْلَحْنَا لَهُ زَوْجَهُ ۚ إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا ۖ وَكَانُوا لَنَا خَاشِعِينَ {90}

[Pooya/Ali Commentary 21:90] (see commentary for verse 89)

وَالَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِنْ رُوحِنَا وَجَعَلْنَاهَا وَابْنَهَا آيَةً لِلْعَالَمِينَ {91}

[Pooya/Ali Commentary 21:91]

Refer to Ali Imran: 44 to 55 and Maryam: 16 to 35 for Maryam and Isa.

إِنَّ هَٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاعْبُدُونِ {92}

[Pooya/Ali Commentary 21:92]

Aqa Mahdi Puya says:

Ummat may figuratively be interpreted as nation, community, or religion, but the proper meaning of the word in this verse is “group”-“This i9 your group”, the group to be followed by the believers. Refer to the commentary of Baqarah : 143, according to which the true interpretation of Ummat is “Imams”. True service to the cause of Allah cannot be done without a guide (Imam). By not following the true Imams of the Ahl ul Bayt, as said in verse 93 people divided themselves in several sects. They shall come before Allah with their leaders on the day of judgement. See commentary of Bani Israil: 71.

Also refer to Baqarah: 213 and Yunus: 19.

وَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ ۖ كُلٌّ إِلَيْنَا رَاجِعُونَ {93}

[Pooya/Ali Commentary 21:93] (see commentary for verse 92)

فَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا كُفْرَانَ لِسَعْيِهِ وَإِنَّا لَهُ كَاتِبُونَ {94}

[Pooya/Ali Commentary 21:94]

If one does not believe in Allah and follow His religion (Islam), his good deeds shall not benefit him on the day of judgement.

وَحَرَامٌ عَلَىٰ قَرْيَةٍ أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْجِعُونَ {95}

[Pooya/Ali Commentary 21:95]

Verse 95 refers to a partial resurrection known as raj-at or qiyamat ul sughra when all the people, good and bad, shall be gathered together, except those who had been destroyed by the wrath of Allah.

Verse 96 refers to the day of resurrection, prior to which the Antichrist (Dajjal), the impostor, will appear and the wild and lawless forces of Yajuj and Majuj (Gog and Magog)-refer to the commentary of Kahf: 94-will break loose and swarm through the earth. Then the living Imam Al Mahdi Al Qa-im will come and subdue all the forces of evil and administer the whole world as a single community, living in peace and harmony, following the religion of Allah, Islam. Along with the Imam, Prophet Isa will also come back in this world.

The Holy Prophet said:

“Before the day of final judgement my grandson whose name is Abul Qasim Muhammad, which is my name and epithet, will appear and administer and guide the people of the whole world for a long time. It will be a reign of justice and fairplay.”

Refer to the commentary of Bara-at: 32 and 33.

حَتَّىٰ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ {96}

[Pooya/Ali Commentary 21:96] (see commentary for verse 95)

وَاقْتَرَبَ الْوَعْدُ الْحَقُّ فَإِذَا هِيَ شَاخِصَةٌ أَبْصَارُ الَّذِينَ كَفَرُوا يَا وَيْلَنَا قَدْ كُنَّا فِي غَفْلَةٍ مِنْ هَٰذَا بَلْ كُنَّا ظَالِمِينَ {97}

[Pooya/Ali Commentary 21:97]

The disbelievers will condemn and curse themselves for not believing in the day of judgement.

إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ {98}

[Pooya/Ali Commentary 21:98]

One day the tribal chiefs of the pagan Quraysh came to the Holy Prophet and said:

Muhammad, whatever you say cannot stop us from following the creed of our ancestors who did not believe in your God but worshipped the idols installed in Ka-bah. We also shall remain attached to them and never change our faith.” In reply the Holy Prophet recited these verses. Abdullah ibn Zubayr said: “If those who worship other gods, beside your God, and those who are worshipped as gods are the fuel of the fire of hell, then Uzayr, Isa and the angels will also be burned in hell.” The Holy Prophet explained to them that Uzayr, Isa and the angels never asked the people to worship them. They themselves worshipped the one true God, Allah. It was Shaytan who beguiled people to worship them as gods. Then verses 101 to 103 were revealed.

Aqa Mahdi Puya says:

The false gods referred to in verse 98 have also been mentioned in verse 29 of this surah. Imam Jafar bin Muhammad as Sadiq said:

“The Holy Prophet said that whosoever makes people to obey him under duress while there is among people a person who is more learned and pious than he, is an impostor, gone astray.”

لَوْ كَانَ هَٰؤُلَاءِ آلِهَةً مَا وَرَدُوهَا ۖ وَكُلٌّ فِيهَا خَالِدُونَ {99}

[Pooya/Ali Commentary 21:99] (see commentary for verse 98)

لَهُمْ فِيهَا زَفِيرٌ وَهُمْ فِيهَا لَا يَسْمَعُونَ {100}

[Pooya/Ali Commentary 21:100] (see commentary for verse 98)

إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَىٰ أُولَٰئِكَ عَنْهَا مُبْعَدُونَ {101}

[Pooya/Ali Commentary 21:101]

These verses were revealed when Uzayr, Isa and the angels were mentioned by the idolaters as gods worshipped by their followers. Refer to the preceding verses 98 to 100. Also refer to Maryam: 71 and 72.

لَا يَسْمَعُونَ حَسِيسَهَا ۖ وَهُمْ فِي مَا اشْتَهَتْ أَنْفُسُهُمْ خَالِدُونَ {102}

[Pooya/Ali Commentary 21:102] (see commentary for verse 101)

لَا يَحْزُنُهُمُ الْفَزَعُ الْأَكْبَرُ وَتَتَلَقَّاهُمُ الْمَلَائِكَةُ هَٰذَا يَوْمُكُمُ الَّذِي كُنْتُمْ تُوعَدُونَ {103}

[Pooya/Ali Commentary 21:103] (see commentary for verse 101)

يَوْمَ نَطْوِي السَّمَاءَ كَطَيِّ السِّجِلِّ لِلْكُتُبِ ۚ كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ ۚ وَعْدًا عَلَيْنَا ۚ إِنَّا كُنَّا فَاعِلِينَ {104}

[Pooya/Ali Commentary 21:104]

The universe will be folded up like a scroll of parchment. Then Allah will create a new phase of life.

“Is not He who created the heavens and the earth able to create the like of these? Yes. He is the supreme creator, the all-wise.” (Ya Sin: 81)

Aqa Mahdi Puya says:

Khalqin may be an infinitive, i.e. creation, but it can also be a noun, i.e., creature. Here it means “creature”, otherwise the use of the word “first” (awwal) with the verb “began” or “started” (badana) would be meaningless or immature. “As we started the first creature we will return it” is the true translation. Therefore there is an order in the system or process of creation, about which there are traditions as to which was the first creature in the order of creation.

وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ {105}

[Pooya/Ali Commentary 21:105]

The righteous who shall inherit the earth are mentioned in the scriptures revealed to other prophets before the Holy Prophet. Refer to Baqarah: 40 and 89.

Aqa Mahdi Puya says:

Balagh means conveyance or transportation, or to carry or conduct a person or a thing to its destiny. As the rabbul alamin, it is the will of Allah that every human being should develop his ability and reach his destiny. Therefore the task of every prophet, as the manifestation of His rububiyat, is to carry or conduct every human being to his destiny.

إِنَّ فِي هَٰذَا لَبَلَاغًا لِقَوْمٍ عَابِدِينَ {106}

[Pooya/Ali Commentary 21:106] (see commentary for verse 105)

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ {107}

[Pooya/Ali Commentary 21:107]

It is stated in the Quran that prophets of Allah were sent to every people in every age, then as a culmination the Holy Prophet was sent to mankind as a mercy unto the worlds with a universal message. In verse 81 of Ali Imran all the prophets of Allah have accepted the Holy Prophet as their supreme leader, therefore he is the only leader their followers should also obey and follow. Keeping this fact in view the Holy Prophet has been introduced to all human beings till eternity as the mercy unto the worlds to whom the final book of Allah, the Quran, was revealed and who was entrusted with the perfected and completed religion of Allah to be the law and guidance for all mankind for ever (see commentary of Ma-idah: 5 and 67 The word alamin (the worlds) encompasses all that has been created by Allah and He has not created the universe out of fun (verse 16 of this surah).

Aqa Mahdi Puya says:

By presenting the Holy Prophet as the mercy unto the worlds it has been clearly asserted that he is the first and the foremost in the order of creation who was selected to convey the mercy of Allah to every created being. The entire existence of the Holy Prophet is the first and the continuous manifestation of the rububiyat of the rabbul alamin. The whole process of creation implies the circular process of descension and ascension of the person of the Holy Prophet for the purpose of universal blessings.

قُلْ إِنَّمَا يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ فَهَلْ أَنْتُمْ مُسْلِمُونَ {108}

[Pooya/Ali Commentary 21:108]

Allah is the Lord-Master of the whole universe.

فَإِنْ تَوَلَّوْا فَقُلْ آذَنْتُكُمْ عَلَىٰ سَوَاءٍ ۖ وَإِنْ أَدْرِي أَقَرِيبٌ أَمْ بَعِيدٌ مَا تُوعَدُونَ {109}

[Pooya/Ali Commentary 21:109]

When the day of judgement will be held is not the concern of the Holy Prophet. Refer to Nazi-at: 42 to 45. The Holy Prophet is a warner.

إِنَّهُ يَعْلَمُ الْجَهْرَ مِنَ الْقَوْلِ وَيَعْلَمُ مَا تَكْتُمُونَ {110}

[Pooya/Ali Commentary 21:110]

وَإِنْ أَدْرِي لَعَلَّهُ فِتْنَةٌ لَكُمْ وَمَتَاعٌ إِلَىٰ حِينٍ {111}

[Pooya/Ali Commentary 21:111]

The luxuries of the world enjoyed by the disbelievers is a fleeting enjoyment till the time of death, but that which will be given to the believers in the life of hereafter is real and everlasting.

Aqa Mahdi Puya says:

At the time of allowing Mu-awiyah to become the ruler, Imam Hasan bin Ali recited this verse alluding that he could enjoy being a ruler in the transient world at the cost of losing the everlasting bliss of the hereafter.

قَالَ رَبِّ احْكُمْ بِالْحَقِّ ۗ وَرَبُّنَا الرَّحْمَٰنُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ {112}

[Pooya/Ali Commentary 21:112]

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