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

تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا {1}

[Pooya/Ali Commentary 25:1]

The root meaning of tabaraka is “increase” or “abundance”. It is usually translated as “blessed be” or “blessed is”, but hardly conveys the comprehensive meaning of the Arabic word. Allah blesses His creatures with abundant bounties and goodness.

Furqan is that by which we can judge clearly between right and wrong and distinguish between the true and the false. The Quran (furqan) is the standing criterion for distinguishing between right and wrong.

The Quran was revealed to the Holy Prophet as light and guidance to show the right path (the religion of Allah) to all mankind in every age. The mission of the Holy Prophet is universal. He came as a warner to all creatures. See Nisa : 79; Araf : 158; Anbiya : 107; Ahzab : 41; Saba : 28 and Fat-h : 28 and 29.

Prophet Isa said (to his twelve disciples):

“Do not take the road to gentile lands, go to the lost sheep of the house of Israel.

I was sent to the lost sheep of the house of Israel, and to them alone.”

(Matthew 10 : 5 and 15 : 24).

Like Isa, the mission of every prophet, sent before the Holy Prophet, was restricted to a particular people.

 

الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَلَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا {2}

[Pooya/Ali Commentary 25:2]

See commentary of Rad : 8 and Hijr : 21 for creation of all things in due or fixed measure.

Refer to the commentary of Al Baqarah : 255; Ali Imran : 2, 3, 6, 45 to 47, 49 to 51, 59; Nisa : 171, Ma-idah : 19, 75, 78 and Bara-at : 30 to know that Isa was only a prophet of Allah, like Adam and other prophets, not son of God or God.

Aqa Mahdi Puya says:

As stated in verse 49 of Qamar, Allah has created all things by a measure, and in verse 8 of Rad there is a measure of everything with Him. Planning and measuring are visible in every process of nature and creation. The particle fa implies precedence not consequence.

 

وَاتَّخَذُوا مِنْ دُونِهِ آلِهَةً لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ وَلَا يَمْلِكُونَ لِأَنْفُسِهِمْ ضَرًّا وَلَا نَفْعًا وَلَا يَمْلِكُونَ مَوْتًا وَلَا حَيَاةً وَلَا نُشُورًا {3}

[Pooya/Ali Commentary 25:3]

Allah alone is the creator. The whole universe and all that which is in it is created by Him. No created being can either create anything or control the working of creation which includes life, death and resurrection besides other manifestations.

 

وَقَالَ الَّذِينَ كَفَرُوا إِنْ هَٰذَا إِلَّا إِفْكٌ افْتَرَاهُ وَأَعَانَهُ عَلَيْهِ قَوْمٌ آخَرُونَ ۖ فَقَدْ جَاءُوا ظُلْمًا وَزُورًا {4}

[Pooya/Ali Commentary 25:4]

The disbelievers said that the Quran was invented by the Holy Prophet with the aid of other people, the Jews and the Christians. In fact their charges were false. They resorted to falsehood due to their habit of iniquity.

 

وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا فَهِيَ تُمْلَىٰ عَلَيْهِ بُكْرَةً وَأَصِيلًا {5}

[Pooya/Ali Commentary 25:5]

Refer to the commentary of An-am : 25 and 26.

Aqa Mahdi Puya says:

Verses 4 and 5 point to the confusion in the minds of the disbelievers which is a positive proof of their falsehood.

 

قُلْ أَنْزَلَهُ الَّذِي يَعْلَمُ السِّرَّ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ إِنَّهُ كَانَ غَفُورًا رَحِيمًا {6}

[Pooya/Ali Commentary 25:6]

The wisdom, the Quran teaches man, can only come from Allah to whom (alone) is known the secret of the whole creation.

 

وَقَالُوا مَالِ هَٰذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ ۙ لَوْلَا أُنْزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا {7}

[Pooya/Ali Commentary 25:7]

The Holy Prophet was sent to give practical example to mankind as to how a human being should live in this world by following the commands and injunctions of the religion of Allah. Angels would be no use to people as messengers, and if they came, it might cause more confusion and wonder than understanding in the minds of the people. See Anbiya : 7 and 8. The Holy Prophet, as a teacher for mankind, shared their joys and sorrows, mingled in their life and was acquainted with their doings.

 

أَوْ يُلْقَىٰ إِلَيْهِ كَنْزٌ أَوْ تَكُونُ لَهُ جَنَّةٌ يَأْكُلُ مِنْهَا ۚ وَقَالَ الظَّالِمُونَ إِنْ تَتَّبِعُونَ إِلَّا رَجُلًا مَسْحُورًا {8}

[Pooya/Ali Commentary 25:8]

Refer to the commentary of Hud : 12 (treasure) and Bani Israil : 47 (man bewitched).

 

انْظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا فَلَا يَسْتَطِيعُونَ سَبِيلًا {9}

[Pooya/Ali Commentary 25:9]

The charges the enemies of the Holy Prophet made against him recoiled on them. The men who perversely reject the truth not only go astray but also never find any way to come back to the right path.

 

تَبَارَكَ الَّذِي إِنْ شَاءَ جَعَلَ لَكَ خَيْرًا مِنْ ذَٰلِكَ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ وَيَجْعَلْ لَكَ قُصُورًا {10}

[Pooya/Ali Commentary 25:10]

بَلْ كَذَّبُوا بِالسَّاعَةِ ۖ وَأَعْتَدْنَا لِمَنْ كَذَّبَ بِالسَّاعَةِ سَعِيرًا {11}

[Pooya/Ali Commentary 25:11]

Aqa Mahdi Puya says:

The disbelievers do not believe in Allah, His prophet and His religion because they deny the life of hereafter when justice and truth will triumph. They live in the dominion of evil. They will be punished as shown in these verses.

 

إِذَا رَأَتْهُمْ مِنْ مَكَانٍ بَعِيدٍ سَمِعُوا لَهَا تَغَيُّظًا وَزَفِيرًا {12}

[Pooya/Ali Commentary 25:12] (see commentary for verse 11)

وَإِذَا أُلْقُوا مِنْهَا مَكَانًا ضَيِّقًا مُقَرَّنِينَ دَعَوْا هُنَالِكَ ثُبُورًا {13}

[Pooya/Ali Commentary 25:13] (see commentary for verse 11)

لَا تَدْعُوا الْيَوْمَ ثُبُورًا وَاحِدًا وَادْعُوا ثُبُورًا كَثِيرًا {14}

[Pooya/Ali Commentary 25:14] (see commentary for verse 11)

قُلْ أَذَٰلِكَ خَيْرٌ أَمْ جَنَّةُ الْخُلْدِ الَّتِي وُعِدَ الْمُتَّقُونَ ۚ كَانَتْ لَهُمْ جَزَاءً وَمَصِيرًا {15}

[Pooya/Ali Commentary 25:15]

لَهُمْ فِيهَا مَا يَشَاءُونَ خَالِدِينَ ۚ كَانَ عَلَىٰ رَبِّكَ وَعْدًا مَسْئُولًا {16}

[Pooya/Ali Commentary 25:16]

وَيَوْمَ يَحْشُرُهُمْ وَمَا يَعْبُدُونَ مِنْ دُونِ اللَّهِ فَيَقُولُ أَأَنْتُمْ أَضْلَلْتُمْ عِبَادِي هَٰؤُلَاءِ أَمْ هُمْ ضَلُّوا السَّبِيلَ {17}

[Pooya/Ali Commentary 25:17]

قَالُوا سُبْحَانَكَ مَا كَانَ يَنْبَغِي لَنَا أَنْ نَتَّخِذَ مِنْ دُونِكَ مِنْ أَوْلِيَاءَ وَلَٰكِنْ مَتَّعْتَهُمْ وَآبَاءَهُمْ حَتَّىٰ نَسُوا الذِّكْرَ وَكَانُوا قَوْمًا بُورًا {18}

[Pooya/Ali Commentary 25:18]

Aqa Mahdi Puya says:

Wali is he who is near. A master is the wali of his slave; and likewise a slave is the wali of his master. Two friends or two neighbours are near to each other, therefore one is wali of another. Allah is the wali of the believers; and the believers are the awliya of Allah. In this verse awliya means friends, not guardians, because it refers to the false gods who are questioned.

 

فَقَدْ كَذَّبُوكُمْ بِمَا تَقُولُونَ فَمَا تَسْتَطِيعُونَ صَرْفًا وَلَا نَصْرًا ۚ وَمَنْ يَظْلِمْ مِنْكُمْ نُذِقْهُ عَذَابًا كَبِيرًا {19}

[Pooya/Ali Commentary 25:19]

وَمَا أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلَّا إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِي الْأَسْوَاقِ ۗ وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ ۗ وَكَانَ رَبُّكَ بَصِيرًا {20}

[Pooya/Ali Commentary 25:20]

This verse gives answer to the question asked by the disbelievers in verse 7.

The believers have been advised to bear hardships inflicted upon them by the disbelievers to serve the cause of Allah.

 

وَقَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا لَوْلَا أُنْزِلَ عَلَيْنَا الْمَلَائِكَةُ أَوْ نَرَىٰ رَبَّنَا ۗ لَقَدِ اسْتَكْبَرُوا فِي أَنْفُسِهِمْ وَعَتَوْا عُتُوًّا كَبِيرًا {21}

[Pooya/Ali Commentary 25:21]

Many a clear signs of Allah was made visible to the disbelievers on several occasions but they belied each of them because of their rebellious nature, a satanic tendency. Their arrogance and insolence were beyond all bounds. Like the Jews (in al Baqarah : 55) they insisted upon seeing Allah with their own eyes which turned blind because of falsehood.

Aqa Mahdi Puya says:

The tendency of the disbelievers to reject whatever is not experienced by the senses is still the yardstick of truth among the so-called educated persons.

 

يَوْمَ يَرَوْنَ الْمَلَائِكَةَ لَا بُشْرَىٰ يَوْمَئِذٍ لِلْمُجْرِمِينَ وَيَقُولُونَ حِجْرًا مَحْجُورًا {22}

[Pooya/Ali Commentary 25:22]

The disbelievers will see the angels on the day of reckoning who will inform them that they will not be allowed to enter the land of eternal bliss. By hijran mahjura it has been made emphatic and definite.

 

وَقَدِمْنَا إِلَىٰ مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَنْثُورًا {23}

[Pooya/Ali Commentary 25:23]

Even the good deeds of the disbelievers, if any, will be dissipated as if they were dust flying about in the wind. They will have no value at all because the disbelievers did not believe in Allah and the hereafter.

Imam Muhammad bin Ali al Baqir said:

“It is also applicable to those who regularly prayed salat and observed fasts but did not abstain from forbidden acts.”

Imam Jafar bin Muhammad as Sadiq said:

“The good deeds of the enemies of the Ahl ul Bayt will be of no use to them on the day of judgement.”

 

أَصْحَابُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُسْتَقَرًّا وَأَحْسَنُ مَقِيلًا {24}

[Pooya/Ali Commentary 25:24]

وَيَوْمَ تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ وَنُزِّلَ الْمَلَائِكَةُ تَنْزِيلًا {25}

[Pooya/Ali Commentary 25:25]

The day of judgement will be a day of terrible hardships for the disbelievers. What we cannot see now will be clearly visible. The sky, which now appears remote and blank, will be rent asunder. There will appear the holy spirits of all grades of excellence, and the true majesty and glory of Allah will be visible as it should be in reality.

Aqa Mahdi Puya says:

Here sama means the various spheres, one upon the other, like the clouds which cover the space above them. Shaq means the removal of the cover like a cloth is torn asunder. Then the dwellers of the upper spheres will descend. In verse 104 of Anbiya it is said that the heavens will be rolled up like a written scroll. In verse 29 of Shura it is said that all the living things will be gathered together if He wills. Verses 4 to 6 of Waqi-ah say that the earth will be shaken up convulsively, the mountains bruised and crushed, turned to dust, floating in the air. Verses 7 to 9 of Qiyamah say that the eyes will be dazed, the moon eclipsed, and the sun and the moon are conjoined. Verses 8 to 10 of Mursalat say that the stars will be obliterated, the heavens split asunder, the mountains will be reduced to dust and blown away. Verse 19 of Naba says that the heavens will be opened wide as if there were doors. There are similar descriptions in Takwir, Infitar and Inshiqaq also.

A close study of these verses indicate that just before the day of resurrection all the barriers of time and space which separate the conscious beings from each other will be removed.

 

الْمُلْكُ يَوْمَئِذٍ الْحَقُّ لِلرَّحْمَٰنِ ۚ وَكَانَ يَوْمًا عَلَى الْكَافِرِينَ عَسِيرًا {26}

[Pooya/Ali Commentary 25:26] (see commentary for verse 25)

وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا {27}

[Pooya/Ali Commentary 25:27]

Aqa Mahdi Puya says:

The unjust referred to in this verse are those who had gone astray after receiving the guidance. They were among those who declared belief in Allah and His prophet and His religion. After seeing and accepting the clear evidences they had deviated from the right path as said in verse 19 of Ali Imran. There were quite a few like these among the companions of the Holy Prophet.

 

يَا وَيْلَتَىٰ لَيْتَنِي لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا {28}

[Pooya/Ali Commentary 25:28]

Do not make friends with any one who openly or secretly has opposed the commands of Allah and the Holy Prophet. The thoroughly purified Ahl ul Bayt are alone the best medium to reach the nearness of the absolute pure. Be their friends and followers. A warning has been given in these verses not to choose or accept any one, other than the thoroughly purified, as the guide-leader (Imam), particularly those who on account of their spiritual impurity openly defied the commands of Allah and the Holy Prophet regarding the wilayah and imamah of Ali ibn abi Talib and the Imams in his progeny through Bibi Fatimah Zahra. Please refer to hadith al thaqalayn under “Essentials: For the readers of the Holy Quran”; commentary of al Ma-idah : 5 and 67; Ali Imran : 61; Ahzab : 33.

The impurity of evil in the opponents of the Ahl ul Bayt always betrays people in time of need.

 

لَقَدْ أَضَلَّنِي عَنِ الذِّكْرِ بَعْدَ إِذْ جَاءَنِي ۗ وَكَانَ الشَّيْطَانُ لِلْإِنْسَانِ خَذُولًا {29}

[Pooya/Ali Commentary 25:29] (see commentary for verse 28)

وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَٰذَا الْقُرْآنَ مَهْجُورًا {30}

[Pooya/Ali Commentary 25:30]

The Holy Prophet refers to those of his followers who have been described in verses 28 and 29, who separated the Quran from the Ahl ul Bayt and shackled both of them head to foot as shown by history.

 

وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا مِنَ الْمُجْرِمِينَ ۗ وَكَفَىٰ بِرَبِّكَ هَادِيًا وَنَصِيرًا {31}

[Pooya/Ali Commentary 25:31]

Falsehood (of the sinners) is always hostile to truth but those who adhere to truth should not have any apprehension because Allah helps those who sincerely work in His cause.

 

وَقَالَ الَّذِينَ كَفَرُوا لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً وَاحِدَةً ۚ كَذَٰلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ ۖ وَرَتَّلْنَاهُ تَرْتِيلًا {32}

[Pooya/Ali Commentary 25:32]

Aqa Mahdi Puya says:

The purpose of gradual revelation is to make people understand the meaning of every verse; and let them become familiar with the proper recitation of the Quran. Refer to the commentary of al Baqarah : 2 and my essay “The genuineness of the Holy Quran.”

 

وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَاكَ بِالْحَقِّ وَأَحْسَنَ تَفْسِيرًا {33}

[Pooya/Ali Commentary 25:33]

الَّذِينَ يُحْشَرُونَ عَلَىٰ وُجُوهِهِمْ إِلَىٰ جَهَنَّمَ أُولَٰئِكَ شَرٌّ مَكَانًا وَأَضَلُّ سَبِيلًا {34}

[Pooya/Ali Commentary 25:34]

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَا مَعَهُ أَخَاهُ هَارُونَ وَزِيرًا {35}

[Pooya/Ali Commentary 25:35]

Refer to the commentary of Ta Ha : 9 to 98 for Musa and Harun and Muhammad and Ali, also refer to the commentary of al Baqarah : 51; Bara-at : 41 and Maryam : 53; and Ali Imran : 52 and 53 for dawat dhil ashirah in which Ali was appointed as the supporter and successor of the Holy Prophet right from the beginning of the open declaration of his prophethood.

Aqa Mahdi Puya says:

According to verse 5 of al Muzzammil the prophetic mission (receiving orders, instructions and revelations from Allah and conveying them to people) is a heavy burden or onerous responsibility because of which Musa asked for a supporter and his request was granted, and likewise Ali was given to Muhammad as said in verses 1 to 4 of al Inshirah. The verses of the Quran mentioned in this connection assert that the supporter should have the same qualities and purification of soul as the person who is supported has.

The Holy Prophet said:

“Ali is my brother here and in the hereafter. He is from me and I am from him. I and Ali are from the same light.”

 

فَقُلْنَا اذْهَبَا إِلَى الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا فَدَمَّرْنَاهُمْ تَدْمِيرًا {36}

[Pooya/Ali Commentary 25:36] (see commentary for verse 35)

وَقَوْمَ نُوحٍ لَمَّا كَذَّبُوا الرُّسُلَ أَغْرَقْنَاهُمْ وَجَعَلْنَاهُمْ لِلنَّاسِ آيَةً ۖ وَأَعْتَدْنَا لِلظَّالِمِينَ عَذَابًا أَلِيمًا {37}

[Pooya/Ali Commentary 25:37]

For Nuh and his people see commentary of Araf : 59 to 64; Yunus : 71 to 73; Hud : 25 to 49; Anbiya : 76 and 77; Muminun : 23 to 30.

 

وَعَادًا وَثَمُودَ وَأَصْحَابَ الرَّسِّ وَقُرُونًا بَيْنَ ذَٰلِكَ كَثِيرًا {38}

[Pooya/Ali Commentary 25:38]

For the people of Ad see commentary of Araf : 65 to 72; Hud : 50 to 60; Ibrahim : 9. For the people of Thamud see commentary of Araf : 73 to 79; Hud : 61 to 68; Ibrahim : 9; Hijr : 80 to 84.

Aqa Mahdi Puya says:

Commentators have given various accounts of the companions of al Rass. The root meaning of rass is an old well or shallow water-pit. They were people who disobeyed their prophet and were destroyed.

Imam Ali bin Musa ar Ridha reported on the authority of Imam Husayn bin Ali that a man from Banu Tamim came to Ali and asked him as to who were the people of al Rass.

Imam Ali said:

“You have asked a question no one has yet investigated; and there is no one except me who can give you the answer because there is no verse in the Quran but I know when, where and why it was revealed. The treasures of knowledge Allah has given me are inexhaustible, but there are very few who want to know. The seekers of truth and wisdom shall miss me when they will not find me among them to know that which is unknown to any scholar.

The people of al Rass worshipped the pine tree which Yafas, son of Nuh, planted beside a spring called Dushab, particularly created by Allah for Nuh, after the great flood. After Sulayman, son of Dawud, there were twelve towns, between Adharbayjan and Arminia on the river known as Rass, in which these people lived. The names of the twelve towns were

(i) Aban (ii) Adhur (iii) Day (iv) Bahman (v) Isfandar (vi) Farwardin (vii) Ardi Bahist (vii) Khurdad (ix) Mardad (x) Tir (xi) Mihr (xii) Shahryur. Isfandar was the largest town in which was the pine tree the people worshipped. Tarkuz son of Ghayur son of Yarishk son of Sazan son of Nimrud son of Kanan was their king. It was strictly prohibited to use the water of the spring for any purpose because if it dried, they presumed, their god would die. An Israelite prophet, a descendant of prophet Yaqub, was sent to show the right path of Allah to them, but they did not give up the worship of the pine tree. At last Allah made the tree dead. The people, in a fury of revenge, buried the prophet alive in a well. Then the wrath of Allah seized them. All perished. No one survived.”

(Manhaj al Sadiqin and Umdah al Bayan)

 

وَكُلًّا ضَرَبْنَا لَهُ الْأَمْثَالَ ۖ وَكُلًّا تَبَّرْنَا تَتْبِيرًا {39}

[Pooya/Ali Commentary 25:39] (see commentary for verse 38)

وَلَقَدْ أَتَوْا عَلَى الْقَرْيَةِ الَّتِي أُمْطِرَتْ مَطَرَ السَّوْءِ ۚ أَفَلَمْ يَكُونُوا يَرَوْنَهَا ۚ بَلْ كَانُوا لَا يَرْجُونَ نُشُورًا {40}

[Pooya/Ali Commentary 25:40]

This refers to Lut’s story and the destruction of Sodom. See commentary of Araf : 80 to 84; Hijr : 57 to 77 and Anbiya : 74, 75.

 

وَإِذَا رَأَوْكَ إِنْ يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَٰذَا الَّذِي بَعَثَ اللَّهُ رَسُولًا {41}

[Pooya/Ali Commentary 25:41]

إِنْ كَادَ لَيُضِلُّنَا عَنْ آلِهَتِنَا لَوْلَا أَنْ صَبَرْنَا عَلَيْهَا ۚ وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذَابَ مَنْ أَضَلُّ سَبِيلًا {42}

[Pooya/Ali Commentary 25:42]

أَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ أَفَأَنْتَ تَكُونُ عَلَيْهِ وَكِيلًا {43}

[Pooya/Ali Commentary 25:43]

The man who worships his own passions and vain inclinations is the most hopeless to teach, lead or guide.

 

أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ ۚ إِنْ هُمْ إِلَّا كَالْأَنْعَامِ ۖ بَلْ هُمْ أَضَلُّ سَبِيلًا {44}

[Pooya/Ali Commentary 25:44]

Refer to the commentary of Araf : 179 and Anfal : 55 and 56.

 

أَلَمْ تَرَ إِلَىٰ رَبِّكَ كَيْفَ مَدَّ الظِّلَّ وَلَوْ شَاءَ لَجَعَلَهُ سَاكِنًا ثُمَّ جَعَلْنَا الشَّمْسَ عَلَيْهِ دَلِيلًا {45}

[Pooya/Ali Commentary 25:45]

Shadow of everything is lengthened out at sunrise, and as the sun rises higher and higher it contracts. “If Allah willed, He could make it stationary” implies that it is Allah who effects all the physical changes; none of them are brought about on their own, independent of the divine will which governs the working of nature.

Aqa Mahdi Puya says:

The shadow is not darkness nor negation of light. It is weakened light caused by an opaque object facing the source of light. The shadow changes length and direction due to the movement of the light-giving object, otherwise it would retain its length for ever as described in verses 71 and 72 of al Qasas. The shadow follows the light in reverse. The relation between light and shadow is so geometrically fixed that many astronomical calculations are based upon it.

According to the theosophical interpretation the whole dimensional sphere is a shadow of the non-physical sphere about it, and this non-physical sphere is the shadow of another spiritual sphere above it, and like that it continues upto the last sphere of finite being. The length of the shadow increases and decreases in proportion to the extent it turns towards the infinite or absolute light.

It is mentioned in Minhaj al Sadiqin and Umdah al Bayan that the withdrawal of light refers to the period between Isa and the Holy Prophet, in which there was a temporary suspension of the heavenly guidance. Another interpretation refers to the miraculous event of the return of the sunlight after the sun had set when the Holy Prophet invoked Allah so that Imam Ali could pray his afternoon salat which he missed because the Holy Prophet, in the state of receiving revelation, was reposing in his lap. This event has been reported in Tarikh al Khamis, Rawzat al Ahbab, Habib al Siyar and Rawdzat al Safa.

 

ثُمَّ قَبَضْنَاهُ إِلَيْنَا قَبْضًا يَسِيرًا {46}

[Pooya/Ali Commentary 25:46] (see commentary for verse 45)

وَهُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِبَاسًا وَالنَّوْمَ سُبَاتًا وَجَعَلَ النَّهَارَ نُشُورًا {47}

[Pooya/Ali Commentary 25:47]

وَهُوَ الَّذِي أَرْسَلَ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۚ وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا {48}

[Pooya/Ali Commentary 25:48]

Aqa Mahdi Puya says:

To represent too strongly and to intensify tahir, tahura is used here for rain-water which is not only pure but is the best purifying agent known to us.

 

لِنُحْيِيَ بِهِ بَلْدَةً مَيْتًا وَنُسْقِيَهُ مِمَّا خَلَقْنَا أَنْعَامًا وَأَنَاسِيَّ كَثِيرًا {49}

[Pooya/Ali Commentary 25:49]

Refer to the commentary of Araf : 57 and 58.

 

وَلَقَدْ صَرَّفْنَاهُ بَيْنَهُمْ لِيَذَّكَّرُوا فَأَبَىٰ أَكْثَرُ النَّاسِ إِلَّا كُفُورًا {50}

[Pooya/Ali Commentary 25:50] (see commentary for verse 49)

وَلَوْ شِئْنَا لَبَعَثْنَا فِي كُلِّ قَرْيَةٍ نَذِيرًا {51}

[Pooya/Ali Commentary 25:51]

فَلَا تُطِعِ الْكَافِرِينَ وَجَاهِدْهُمْ بِهِ جِهَادًا كَبِيرًا {52}

[Pooya/Ali Commentary 25:52]

وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَٰذَا عَذْبٌ فُرَاتٌ وَهَٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَحْجُورًا {53}

[Pooya/Ali Commentary 25:53]

Barzakh is used here as in verse 100 of Al Muminun – a barrier between two extremes.

Aqa Mahdi Puya says:

It may also refer to the spiritual and the physical or good and bad currents or courses in the process of existence with a distinguished medium (a barrier) between them which prevents the mixing or intermingling of the two.

 

وَهُوَ الَّذِي خَلَقَ مِنَ الْمَاءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَصِهْرًا ۗ وَكَانَ رَبُّكَ قَدِيرًا {54}

[Pooya/Ali Commentary 25:54]

It is mentioned in Rawdzat al Ahbab and Tarikh al Khamis, and also reported by Tabari, Tibrani, Ahmad bin Hanbal and Ibn Asakir that the betrothal of Fatimah and Ali – as revealed to the Holy Prophet – was ordained by Allah, who, the Holy Prophet said to his daughter, had informed him of His choice from the noblest on the earth of two blessed men, one being her father and the other her husband; and that He had decreed his (the Holy Prophet’s) lineal descendants to spring forth from the couple (Ali and Fatimah) and not from himself.

Earlier, before their marriage, Abu Bakr, Umar and Abdur Rahman had expressed their desires to marry the daughter of the Holy Prophet, but the Holy Prophet made known the fact to all and sundry that Allah would choose the husband of Fatimah. Then they went to Ali, and, after telling him about their unsuccessful attempt, advised him to try his hand at this venture, as to marry Bibi Fatimah was a great privilege and the best blessings Allah could bestow on a man in this world and the hereafter. Ali went to the house of Ummi Salima and knocked at the door. The Holy Prophet was in. He said to Ummi Salima: “Go and open the door. On your door is standing the man who loves Allah and the messenger of Allah and Allah and His messenger love him the most.” Ali entered, greeted the Holy Prophet and sat before him with his usual graceful demureness.

The Holy Prophet asked: “What it is that brings you here? Do you want to marry Fatimah?”

Ali said: “O Messenger of Allah, you have brought me up as your own son. You alone have the right to decide everything that concerns me.”

“What can you offer as a dower?” The Holy Prophet asked.

“Everything is known to you. I have a horse, a camel, a coat of mail and a sword,” Ali replied.

“You need the horse and the sword to defend the truth, the camel to earn your livelihood, but you do not need the coat of mail, so sell it,” said the Holy Prophet.

Ali sold it for 500 dirhams. When he brought the money to pay the dower, the Holy Prophet informed Ali that the man to whom he sold the coat of mail was Jibrail.

“O Ali, Jibrail has returned the coat of mail to me and conveyed the decree of Allah that your marriage with Fatimah has already been solemnized in the heaven and I have been I commanded to do the same here,” said the Holy Prophet.

 

وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُهُمْ وَلَا يَضُرُّهُمْ ۗ وَكَانَ الْكَافِرُ عَلَىٰ رَبِّهِ ظَهِيرًا {55}

[Pooya/Ali Commentary 25:55]

وَمَا أَرْسَلْنَاكَ إِلَّا مُبَشِّرًا وَنَذِيرًا {56}

[Pooya/Ali Commentary 25:56]

قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَنْ شَاءَ أَنْ يَتَّخِذَ إِلَىٰ رَبِّهِ سَبِيلًا {57}

[Pooya/Ali Commentary 25:57]

Aqa Mahdi Puya says:

All the prophets who were sent before the Holy Prophet conveyed the message and guidance from Allah to the people, but obviously as commanded by Allah did not ask of them any recompense for the toils of the prophethood. Only the Holy Prophet had the unique distinction of receiving Allah’s command to say to those of his followers who want to take the way to Allah. As said in Shura : 23 “No recompense do I ask of you for this (the toils of the prophethood) except the love of (my) relatives (Ahl ul Bayt).” It implies that the Ahl ul Bayt is the only means of access to Allah. Therefore whoso pays the recompense derives benefits for himself as made clear in verse 47 of Saba. The Holy Prophet’s recompense is only due from Allah.

 

وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ وَسَبِّحْ بِحَمْدِهِ ۚ وَكَفَىٰ بِهِ بِذُنُوبِ عِبَادِهِ خَبِيرًا {58}

[Pooya/Ali Commentary 25:58]

الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۚ الرَّحْمَٰنُ فَاسْأَلْ بِهِ خَبِيرًا {59}

[Pooya/Ali Commentary 25:59]

Refer to the commentary of Araf : 54; Yunus : 3; Hud : 7.

 

وَإِذَا قِيلَ لَهُمُ اسْجُدُوا لِلرَّحْمَٰنِ قَالُوا وَمَا الرَّحْمَٰنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًا ۩ {60}

[Pooya/Ali Commentary 25:60]

Prostrate yourself before Allah after reciting this verse as the Holy Prophet used to do.

Refer to the commentary of al Fatihah : 1 and Bani Israil : 110.

 

تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُنِيرًا {61}

[Pooya/Ali Commentary 25:61]

Aqa Mahdi Puya says:

Buruj (constellations) refers to the signs of the Zodiac, which mark the path of the planets in the heavens. See commentary of Hijr : 16.

 

وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِمَنْ أَرَادَ أَنْ يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا {62}

[Pooya/Ali Commentary 25:62]

See commentary of Ali Imran : 190 and Bani Israil : 12.

 

وَعِبَادُ الرَّحْمَٰنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا {63}

[Pooya/Ali Commentary 25:63]

Even the aggressive attitude during the exchange of views should not be countered with harshness. The gracious servants of Allah say on such occasions: “Peace”.

Once a hoodlum met Imam Ali bin Husayn Zayn al Abidin and assaulted him with a barrage of insults and abuses for no reason at all.

The Imam said:

“If what you say is true, may Allah forgive me; and if you are lying, then Allah may forgive you.”

It is said that the Jews used to abuse Prophet Isa whenever they met him in public places, but he always had a good word for them, because, according to him, a man brings out that which is inside his self or soul.

 

وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا {64}

[Pooya/Ali Commentary 25:64]

وَالَّذِينَ يَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ ۖ إِنَّ عَذَابَهَا كَانَ غَرَامًا {65}

[Pooya/Ali Commentary 25:65]

إِنَّهَا سَاءَتْ مُسْتَقَرًّا وَمُقَامًا {66}

[Pooya/Ali Commentary 25:66]

وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا {67}

[Pooya/Ali Commentary 25:67]

وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَٰهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ ۚ وَمَنْ يَفْعَلْ ذَٰلِكَ يَلْقَ أَثَامًا{68}

[Pooya/Ali Commentary 25:68]

Aqa Mahdi Puya says:

These verses are of the nature of parenthesis.

Verse 68 condemns false worship, the taking of life and fornication, but verse 70 says that even in the case of such crimes, if there is true repentance as tested by a changed life in conduct, Allah’s mercy is available, and it will transform the repentant’s nature from evil to good.

 

يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا {69}

[Pooya/Ali Commentary 25:69] (see commentary for verse 68)

إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَٰئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ ۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا {70}

[Pooya/Ali Commentary 25:70] (see commentary for verse 68)

وَمَنْ تَابَ وَعَمِلَ صَالِحًا فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ مَتَابًا {71}

[Pooya/Ali Commentary 25:71] (see commentary for verse 68)

وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا {72}

[Pooya/Ali Commentary 25:72]

Aqa Mahdi Puya says:

These verses are conjunctive, in continuation of verses 63 to 67.

In these verses those righteous persons have been described who have earned the right to pray to Allah to appoint them as Imams to guide the pious. See commentary of al Baqarah : 124 and 128. The prayer of Ibrahim in verse 128 of al Baqarah, and the promise of Allah in verse 124 of al Baqarah support the interpretation Imam Jafar bin Muhammad as Sadiq gave as under:

“This verse refers to the holy Ahl ul Bayt from among whose offspring twelve Imams, one after another, were appointed by Allah.”

 

وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا {73}

[Pooya/Ali Commentary 25:73] (see commentary for verse 72)

وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا {74}

[Pooya/Ali Commentary 25:74] (see commentary for verse 72)

أُولَٰئِكَ يُجْزَوْنَ الْغُرْفَةَ بِمَا صَبَرُوا وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَامًا {75}

[Pooya/Ali Commentary 25:75] (see commentary for verse 72)

خَالِدِينَ فِيهَا ۚ حَسُنَتْ مُسْتَقَرًّا وَمُقَامًا {76}

[Pooya/Ali Commentary 25:76] (see commentary for verse 72)

قُلْ مَا يَعْبَأُ بِكُمْ رَبِّي لَوْلَا دُعَاؤُكُمْ ۖ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامًا {77}

[Pooya/Ali Commentary 25:77]

Allah turns in mercy to those who pray to Him or call on Him. So the excellence of a man depends on the degree of sincerity and devotedness in his supplication unto Allah.

Aqa Mahdi Puya says:

The Quran clearly points the fact that the created beings in order to satisfy and fulfill their needs and demands have to turn to their Lord who bestows His grace, blessings and bounties on them corresponding to their sincerity and devotedness.
Source:quran.al-islam.org


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