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

حم {1}

[Pooya/Ali Commentary 40:1]

For Ha Mim (huruf muqatta-at) refer to the commentary of Baqarah: 1.

 

تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ {2}

[Pooya/Ali Commentary 40:2]

Refer to the commentary of Zumar: 1 and 2.

 

غَافِرِ الذَّنْبِ وَقَابِلِ التَّوْبِ شَدِيدِ الْعِقَابِ ذِي الطَّوْلِ ۖ لَا إِلَٰهَ إِلَّا هُوَ ۖ إِلَيْهِ الْمَصِيرُ {3}

[Pooya/Ali Commentary 40:3]

مَا يُجَادِلُ فِي آيَاتِ اللَّهِ إِلَّا الَّذِينَ كَفَرُوا فَلَا يَغْرُرْكَ تَقَلُّبُهُمْ فِي الْبِلَادِ {4}

[Pooya/Ali Commentary 40:4]

كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَالْأَحْزَابُ مِنْ بَعْدِهِمْ ۖ وَهَمَّتْ كُلُّ أُمَّةٍ بِرَسُولِهِمْ لِيَأْخُذُوهُ ۖ وَجَادَلُوا بِالْبَاطِلِ لِيُدْحِضُوا بِهِ الْحَقَّ فَأَخَذْتُهُمْ ۖ فَكَيْفَ كَانَ عِقَابِ {5}

[Pooya/Ali Commentary 40:5]

وَكَذَٰلِكَ حَقَّتْ كَلِمَتُ رَبِّكَ عَلَى الَّذِينَ كَفَرُوا أَنَّهُمْ أَصْحَابُ النَّارِ {6}

[Pooya/Ali Commentary 40:6]

الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِ وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا رَبَّنَا وَسِعْتَ كُلَّ شَيْءٍ رَحْمَةً وَعِلْمًا فَاغْفِرْ لِلَّذِينَ تَابُوا وَاتَّبَعُوا سَبِيلَكَ وَقِهِمْ عَذَابَ الْجَحِيمِ {7}

[Pooya/Ali Commentary 40:7]

Refer to the commentary of Baqarah: 255 and Zumar: 75.

This verse confirms the doctrine of intercession. Refer to the commentary of Baqarah: 48 and 123.

 

رَبَّنَا وَأَدْخِلْهُمْ جَنَّاتِ عَدْنٍ الَّتِي وَعَدْتَهُمْ وَمَنْ صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ ۚ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ {8}

[Pooya/Ali Commentary 40:8]

وَقِهِمُ السَّيِّئَاتِ ۚ وَمَنْ تَقِ السَّيِّئَاتِ يَوْمَئِذٍ فَقَدْ رَحِمْتَهُ ۚ وَذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ {9}

[Pooya/Ali Commentary 40:9]

إِنَّ الَّذِينَ كَفَرُوا يُنَادَوْنَ لَمَقْتُ اللَّهِ أَكْبَرُ مِنْ مَقْتِكُمْ أَنْفُسَكُمْ إِذْ تُدْعَوْنَ إِلَى الْإِيمَانِ فَتَكْفُرُونَ {10}

[Pooya/Ali Commentary 40:10]

Aqa Mahdi Puya says:

“Your hatred towards you” either refers to the hatred of one another if the last adverbial clause refers to the time of hatred or to the psychological state of self aversion if it refers to the clause preceding the hatred. When one realises one’s failure on account of misdeeds self-aversion begins. This may refer to the mental condition of those who will be punished on the day of reckoning.

 

قَالُوا رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَىٰ خُرُوجٍ مِنْ سَبِيلٍ {11}

[Pooya/Ali Commentary 40:11]

The first death refers to non-existence- Baqarah: 28 says you were dead and He gave you life;-and the second death refers to the cessation of physical life-: again He will cause you to die and again bring you to life, on the day of resurrection.

 

ذَٰلِكُمْ بِأَنَّهُ إِذَا دُعِيَ اللَّهُ وَحْدَهُ كَفَرْتُمْ ۖ وَإِنْ يُشْرَكْ بِهِ تُؤْمِنُوا ۚ فَالْحُكْمُ لِلَّهِ الْعَلِيِّ الْكَبِيرِ {12}

[Pooya/Ali Commentary 40:12]

هُوَ الَّذِي يُرِيكُمْ آيَاتِهِ وَيُنَزِّلُ لَكُمْ مِنَ السَّمَاءِ رِزْقًا ۚ وَمَا يَتَذَكَّرُ إِلَّا مَنْ يُنِيبُ {13}

[Pooya/Ali Commentary 40:13]

فَادْعُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُونَ {14}

[Pooya/Ali Commentary 40:14]

رَفِيعُ الدَّرَجَاتِ ذُو الْعَرْشِ يُلْقِي الرُّوحَ مِنْ أَمْرِهِ عَلَىٰ مَنْ يَشَاءُ مِنْ عِبَادِهِ لِيُنْذِرَ يَوْمَ التَّلَاقِ {15}

[Pooya/Ali Commentary 40:15]

Aqa Mahdi Puya says:

This verse and verse 52 of Shura refer to the light of divine attention proceeding from Allah’s command which is cast upon whomsoever of His servants (His prophet or messenger) He wills.

 

يَوْمَ هُمْ بَارِزُونَ ۖ لَا يَخْفَىٰ عَلَى اللَّهِ مِنْهُمْ شَيْءٌ ۚ لِمَنِ الْمُلْكُ الْيَوْمَ ۖ لِلَّهِ الْوَاحِدِ الْقَهَّارِ {16}

[Pooya/Ali Commentary 40:16]

Aqa Mahdi Puya says:

On the day of resurrection all creatures will witness the kingdom of justice, truth and righteousness duly established by the command of Allah, but those who have direct communion with Allah (His chosen representatives on the earth) know it before the day of resurrection.)

 

الْيَوْمَ تُجْزَىٰ كُلُّ نَفْسٍ بِمَا كَسَبَتْ ۚ لَا ظُلْمَ الْيَوْمَ ۚ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ {17}

[Pooya/Ali Commentary 40:17]

To understand the phrase “swift at reckoning” once a man asked Imam Ali as to how Allah will take account of all human beings at one and the same moment. The Imam replied: “As He gives sustenance to all the living beings.”

 

وَأَنْذِرْهُمْ يَوْمَ الْآزِفَةِ إِذِ الْقُلُوبُ لَدَى الْحَنَاجِرِ كَاظِمِينَ ۚ مَا لِلظَّالِمِينَ مِنْ حَمِيمٍ وَلَا شَفِيعٍ يُطَاعُ {18}

[Pooya/Ali Commentary 40:18]

“Hearts will jump to the throats” is an Arabic idiom implying utmost fear and terror.

The unjust shall not have any friend nor an intercessor, but for those who are not unjust there will be intercessors (see commentary of al Baqarah : 48 and 123).

 

يَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَمَا تُخْفِي الصُّدُورُ {19}

[Pooya/Ali Commentary 40:19]

“Treachery of the eyes” may mean that (i) what the eyes see may not be actually taking place, (ii) they show love when hatred is meant, (iii) they see things which they should not see; but Allah’s perfect, all-comprehending and all-pervading knowledge penetrates through all mysteries.

 

وَاللَّهُ يَقْضِي بِالْحَقِّ ۖ وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لَا يَقْضُونَ بِشَيْءٍ ۗ إِنَّ اللَّهَ هُوَ السَّمِيعُ الْبَصِيرُ {20}

[Pooya/Ali Commentary 40:20]

أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ كَانُوا مِنْ قَبْلِهِمْ ۚ كَانُوا هُمْ أَشَدَّ مِنْهُمْ قُوَّةً وَآثَارًا فِي الْأَرْضِ فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ وَمَا كَانَ لَهُمْ مِنَ اللَّهِ مِنْ وَاقٍ {21}

[Pooya/Ali Commentary 40:21]

Refer to the commentary of Rum: 9 and Fatir: 44.

 

ذَٰلِكَ بِأَنَّهُمْ كَانَتْ تَأْتِيهِمْ رُسُلُهُمْ بِالْبَيِّنَاتِ فَكَفَرُوا فَأَخَذَهُمُ اللَّهُ ۚ إِنَّهُ قَوِيٌّ شَدِيدُ الْعِقَابِ {22}

[Pooya/Ali Commentary 40:22]

وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِآيَاتِنَا وَسُلْطَانٍ مُبِينٍ {23}

[Pooya/Ali Commentary 40:23]

These verses refer to Musa.

See commentary of Ta Ha: 9 to 98 and other references mentioned therein.

VERSE 24:

Refer to Qasas: 6, 38, 39, 76 to 81; Ankabut: 39.

The three types of disbelievers were united in opposition to the true mission of Musa.

VERSE 25:

Refer to Baqarah: 49; Araf: 127; Qasas: 4,

VERSE 27:

Refer to Ta Ha: 49 to 55.

VERSE 28:

Refer to Qasas: 20 for the “mumin ali Firawn .”

Verses 28 to 44 contain his advice to Firawn and his people.

VERSE 34:

This verse refers to prophet Yusuf. Refer to Surah Yusuf.

Aqa Mahdi Puya says:

Prophet Yusuf introduced many reforms in the larger interest of the common people, but the privileged class did not like his policies and in order to stop their continuation, after his death, they announced that no prophet would come after him.

VERSE 36 and 37:

See Aqa Puya’s note in the commentary of Qasas: 38.

VERSE 39:

Aqa Mahdi Puya says:

In this verse the mumin ali Firawn gives answer to Firawn’s claim in verse 36 and 37.

VERSE 43:

Compare this verse with An-am: 82 and 83.

VERSES 44 and 45:

He refers to the plot Firawn made to kill him, but he was saved, as the verse 45 shows.

The Firawn of the time of Musa, and his people, suffered many calamities in this world (Araf: 130 to 136).

 

إِلَىٰ فِرْعَوْنَ وَهَامَانَ وَقَارُونَ فَقَالُوا سَاحِرٌ كَذَّابٌ {24}

[Pooya/Ali Commentary 40:24] (see commentary for verse 23)

فَلَمَّا جَاءَهُمْ بِالْحَقِّ مِنْ عِنْدِنَا قَالُوا اقْتُلُوا أَبْنَاءَ الَّذِينَ آمَنُوا مَعَهُ وَاسْتَحْيُوا نِسَاءَهُمْ ۚ وَمَا كَيْدُ الْكَافِرِينَ إِلَّا فِي ضَلَالٍ{25}

[Pooya/Ali Commentary 40:25] (see commentary for verse 23)

وَقَالَ فِرْعَوْنُ ذَرُونِي أَقْتُلْ مُوسَىٰ وَلْيَدْعُ رَبَّهُ ۖ إِنِّي أَخَافُ أَنْ يُبَدِّلَ دِينَكُمْ أَوْ أَنْ يُظْهِرَ فِي الْأَرْضِ الْفَسَادَ {26}

[Pooya/Ali Commentary 40:26] (see commentary for verse 23)

وَقَالَ مُوسَىٰ إِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ مِنْ كُلِّ مُتَكَبِّرٍ لَا يُؤْمِنُ بِيَوْمِ الْحِسَابِ {27}

[Pooya/Ali Commentary 40:27] (see commentary for verse 23)

وَقَالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمَانَهُ أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللَّهُ وَقَدْ جَاءَكُمْ بِالْبَيِّنَاتِ مِنْ رَبِّكُمْ ۖ وَإِنْ يَكُ كَاذِبًا فَعَلَيْهِ كَذِبُهُ ۖ وَإِنْ يَكُ صَادِقًا يُصِبْكُمْ بَعْضُ الَّذِي يَعِدُكُمْ ۖ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ مُسْرِفٌ كَذَّابٌ {28}

[Pooya/Ali Commentary 40:28] (see commentary for verse 23)

يَا قَوْمِ لَكُمُ الْمُلْكُ الْيَوْمَ ظَاهِرِينَ فِي الْأَرْضِ فَمَنْ يَنْصُرُنَا مِنْ بَأْسِ اللَّهِ إِنْ جَاءَنَا ۚ قَالَ فِرْعَوْنُ مَا أُرِيكُمْ إِلَّا مَا أَرَىٰ وَمَا أَهْدِيكُمْ إِلَّا سَبِيلَ الرَّشَادِ {29}

[Pooya/Ali Commentary 40:29] (see commentary for verse 23)

وَقَالَ الَّذِي آمَنَ يَا قَوْمِ إِنِّي أَخَافُ عَلَيْكُمْ مِثْلَ يَوْمِ الْأَحْزَابِ {30}

[Pooya/Ali Commentary 40:30] (see commentary for verse 23)

مِثْلَ دَأْبِ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِنْ بَعْدِهِمْ ۚ وَمَا اللَّهُ يُرِيدُ ظُلْمًا لِلْعِبَادِ {31}

[Pooya/Ali Commentary 40:31] (see commentary for verse 23)

وَيَا قَوْمِ إِنِّي أَخَافُ عَلَيْكُمْ يَوْمَ التَّنَادِ {32}

[Pooya/Ali Commentary 40:32] (see commentary for verse 23)

يَوْمَ تُوَلُّونَ مُدْبِرِينَ مَا لَكُمْ مِنَ اللَّهِ مِنْ عَاصِمٍ ۗ وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ {33}

[Pooya/Ali Commentary 40:33] (see commentary for verse 23)

وَلَقَدْ جَاءَكُمْ يُوسُفُ مِنْ قَبْلُ بِالْبَيِّنَاتِ فَمَا زِلْتُمْ فِي شَكٍّ مِمَّا جَاءَكُمْ بِهِ ۖ حَتَّىٰ إِذَا هَلَكَ قُلْتُمْ لَنْ يَبْعَثَ اللَّهُ مِنْ بَعْدِهِ رَسُولًا ۚ كَذَٰلِكَ يُضِلُّ اللَّهُ مَنْ هُوَ مُسْرِفٌ مُرْتَابٌ {34}

[Pooya/Ali Commentary 40:34] (see commentary for verse 23)

الَّذِينَ يُجَادِلُونَ فِي آيَاتِ اللَّهِ بِغَيْرِ سُلْطَانٍ أَتَاهُمْ ۖ كَبُرَ مَقْتًا عِنْدَ اللَّهِ وَعِنْدَ الَّذِينَ آمَنُوا ۚ كَذَٰلِكَ يَطْبَعُ اللَّهُ عَلَىٰ كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ {35}

[Pooya/Ali Commentary 40:35] (see commentary for verse 23)

وَقَالَ فِرْعَوْنُ يَا هَامَانُ ابْنِ لِي صَرْحًا لَعَلِّي أَبْلُغُ الْأَسْبَابَ {36}

[Pooya/Ali Commentary 40:36] (see commentary for verse 23)

أَسْبَابَ السَّمَاوَاتِ فَأَطَّلِعَ إِلَىٰ إِلَٰهِ مُوسَىٰ وَإِنِّي لَأَظُنُّهُ كَاذِبًا ۚ وَكَذَٰلِكَ زُيِّنَ لِفِرْعَوْنَ سُوءُ عَمَلِهِ وَصُدَّ عَنِ السَّبِيلِ ۚ وَمَا كَيْدُ فِرْعَوْنَ إِلَّا فِي تَبَابٍ {37}

[Pooya/Ali Commentary 40:37] (see commentary for verse 23)

وَقَالَ الَّذِي آمَنَ يَا قَوْمِ اتَّبِعُونِ أَهْدِكُمْ سَبِيلَ الرَّشَادِ {38}

[Pooya/Ali Commentary 40:38] (see commentary for verse 23)

يَا قَوْمِ إِنَّمَا هَٰذِهِ الْحَيَاةُ الدُّنْيَا مَتَاعٌ وَإِنَّ الْآخِرَةَ هِيَ دَارُ الْقَرَارِ {39}

[Pooya/Ali Commentary 40:39] (see commentary for verse 23)

مَنْ عَمِلَ سَيِّئَةً فَلَا يُجْزَىٰ إِلَّا مِثْلَهَا ۖ وَمَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ يَدْخُلُونَ الْجَنَّةَ يُرْزَقُونَ فِيهَا بِغَيْرِ حِسَابٍ {40}

[Pooya/Ali Commentary 40:40] (see commentary for verse 23)

وَيَا قَوْمِ مَا لِي أَدْعُوكُمْ إِلَى النَّجَاةِ وَتَدْعُونَنِي إِلَى النَّارِ {41}

[Pooya/Ali Commentary 40:41] (see commentary for verse 23)

تَدْعُونَنِي لِأَكْفُرَ بِاللَّهِ وَأُشْرِكَ بِهِ مَا لَيْسَ لِي بِهِ عِلْمٌ وَأَنَا أَدْعُوكُمْ إِلَى الْعَزِيزِ الْغَفَّارِ {42}

[Pooya/Ali Commentary 40:42] (see commentary for verse 23)

لَا جَرَمَ أَنَّمَا تَدْعُونَنِي إِلَيْهِ لَيْسَ لَهُ دَعْوَةٌ فِي الدُّنْيَا وَلَا فِي الْآخِرَةِ وَأَنَّ مَرَدَّنَا إِلَى اللَّهِ وَأَنَّ الْمُسْرِفِينَ هُمْ أَصْحَابُ النَّارِ{43}

[Pooya/Ali Commentary 40:43] (see commentary for verse 23)

فَسَتَذْكُرُونَ مَا أَقُولُ لَكُمْ ۚ وَأُفَوِّضُ أَمْرِي إِلَى اللَّهِ ۚ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ {44}

[Pooya/Ali Commentary 40:44] (see commentary for verse 23)

فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوا ۖ وَحَاقَ بِآلِ فِرْعَوْنَ سُوءُ الْعَذَابِ {45}

[Pooya/Ali Commentary 40:45] (see commentary for verse 23)

النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا ۖ وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ {46}

[Pooya/Ali Commentary 40:46]

The calamities Firawn and his people suffered in this world (Araf: 130 to 136) were nothing compared to the penalties they will suffer in the next world, mentioned in these verses.

Aqa Mahdi Puya says:

Verse 46 refers to the agony and torment they will suffer morning and evening after death till the day of resurrection. This is an intermediary stage where the enemies of Allah, like prisoners, according to Imam Jafar bin Muhammad as Sadiq, will wait in a state of continuous torment, morning and evening, for the real punishment they will undergo after the day of reckoning.

 

وَإِذْ يَتَحَاجُّونَ فِي النَّارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْبَرُوا إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنْتُمْ مُغْنُونَ عَنَّا نَصِيبًا مِنَ النَّارِ {47}

[Pooya/Ali Commentary 40:47] (see commentary for verse 46)

قَالَ الَّذِينَ اسْتَكْبَرُوا إِنَّا كُلٌّ فِيهَا إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ {48}

[Pooya/Ali Commentary 40:48] (see commentary for verse 46)

وَقَالَ الَّذِينَ فِي النَّارِ لِخَزَنَةِ جَهَنَّمَ ادْعُوا رَبَّكُمْ يُخَفِّفْ عَنَّا يَوْمًا مِنَ الْعَذَابِ {49}

[Pooya/Ali Commentary 40:49] (see commentary for verse 46)

قَالُوا أَوَلَمْ تَكُ تَأْتِيكُمْ رُسُلُكُمْ بِالْبَيِّنَاتِ ۖ قَالُوا بَلَىٰ ۚ قَالُوا فَادْعُوا ۗ وَمَا دُعَاءُ الْكَافِرِينَ إِلَّا فِي ضَلَالٍ {50}

[Pooya/Ali Commentary 40:50] (see commentary for verse 46)

إِنَّا لَنَنْصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ {51}

[Pooya/Ali Commentary 40:51]

Refer to An-am: 131 wherein it is stated that every transgressor shall be a witness against himself; in Nur: 24 his faculties will be witnesses, and in Zumar: 69 the prophets and the chosen representatives of Allah will bear witness to the fact that they always showed the right path to the people.

 

يَوْمَ لَا يَنْفَعُ الظَّالِمِينَ مَعْذِرَتُهُمْ ۖ وَلَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ {52}

[Pooya/Ali Commentary 40:52]

وَلَقَدْ آتَيْنَا مُوسَى الْهُدَىٰ وَأَوْرَثْنَا بَنِي إِسْرَائِيلَ الْكِتَابَ {53}

[Pooya/Ali Commentary 40:53]

هُدًى وَذِكْرَىٰ لِأُولِي الْأَلْبَابِ {54}

[Pooya/Ali Commentary 40:54]

فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَاسْتَغْفِرْ لِذَنْبِكَ وَسَبِّحْ بِحَمْدِ رَبِّكَ بِالْعَشِيِّ وَالْإِبْكَارِ {55}

[Pooya/Ali Commentary 40:55]

Refer to Nisa: 106.

By isolating wastaghfir lidhambika from its context the preconceived antagonism of the Christian commentators led them to believe that the Holy Prophet was not free from sinning; so a sinner cannot purify other sinners.

The word ghafar means to cover or protect, so istighfar means seeking protection. Zanb means an act of inadvertence or an unintentional shortcoming which is quite different from ithm(peculiarly intentional sin).

Wastaghfir lidhambika actually means “seek protection (of your Lord) against (any natural or unintentional) shortcoming”. Protection is sought before any untoward or undesireable event takes place, not after a calamity afflicts. When a sin is committed forgiveness and pardon is sought, not protection.

The Holy Prophet and his Ahl ul Bayt were thoroughly purified by Allah (Ahzab: 33). In Maryam: 51 Allah says that Musa was freed from all impurities. The status of the Holy Prophet is much higher than Musa and all other prophets. See commentary of Ali Imran: 81; Baqarah: 253, 285 and Bani Israil: 1. According to Hijr: 39; Araf : 16 and 17 and Ibrahim: 22, it is Shaytan who allures man unto sin, and Nahl: 99 and Hijr: 40 say that he has no authority over the purified servants of Allah. So all the prophets of Allah are infallible. They always sought the protection of their Lord against the efforts of Shaytan. As verse 27 of Anbiya says: “They speak not before He speaks; and they always act by His command.”

Every prophet of Allah had a natural inclination to seek goodness from Allah for his followers. He felt that their welfare was his responsibility. He treated their happiness or salvation as his own. So he always sought pardon and forgiveness for his people as he would do for his own self, and therefore he was addressed in person at many places in the Quran instead of his followers; and commandments intended for the people were addressed to the prophet. For example in Araf: 150 and 151, although the people had worshipped the calf, Musa prays to seek protection for himself and his brother Harun, using the same words: Rabbigh-firli wa li-akhi (O Lord grant protection to me and my brother).

In Baqarah: 286, man has been taught to pray: “wa-fu anna waghfirlana warhamna (our Lord, pardon us, and grant us protection, and have mercy on us).” For pardon afu, and for protection against sinning in future ighfir have been used. In verse 25 of Bani Israil ghafar (protection) is promised for those who do deeds of righteousness, not for those who do evil, so protection becomes reward. In verse 7 of this surah the angels who bear the arsh seek protection (yastaghfiruna) for the believers, otherwise to seek pardon for those who believe in Allah, do good and follow His religion becomes meaningless. In verse 8 of Tahrim first the believers will be purified and freed from all traces of evil, then they will be admitted into the paradise where they shall pray: “O Lord, perfect for us our light and grant us protection.” If instead of protection, pardon is used, then it carries no meaning.

Baqarah: 129, 151 ; Ali Imran: 164; Bara-at: 103 and Jumu-ah: 2 clearly make known that it is the Holy Prophet who was sent by Allah with a prerogative to purify mankind.

The Quran proclaims the infallibility of Isa, but Jesus of the Bible is presented as a timid, frightened and despondent individual.

“Jesus cried aloud: “Eli, Eli, lema sabachthani?” which means, ‘My God, my God, why has Thou forsaken me?’ ” (Matthew 27 : 46).

“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 Thou wills.'” (Matthew 26: 39)

When the God of Christian church has forsaken His own begotten son without any reason, for no fault has been ascribed to him in the Bible, then He will definitely forsake the common sinners. A forsaken son of God will never be able to save the sinners from divine punishment; and when he himself did not surrender to the will of God, he could not ask others to submit to the will of God.

The true interpretation of this verse is seeking protection of Allah against any possible act of inadvertence in future for his faithful followers, not for himself.

As stated in Ali Imran: 41, evening and morning are the best time for celebrating the praises and glory of Allah.

Aqa Mahdi Puya says:

All finite beings have the inherent shortcoming of not owning anything of their own. A dark object receives light from an illuminating source, but the light it receives never becomes its property. It is there so far the source is directed towards it; and as soon as its direction is changed the inherent darkness reappears. Whatever excellence a created being owns is a gift from Allah. No finite being has an existence of its own. Any degree of existence it has is a gift bestowed on it by the eternal source of existence and the moment it is withdrawn the existence of the finite being ceases to be. Among the finite beings, man is distinguished from other finite beings by the ability to receive more and more gifts of excellences from the infinite providence to cover inherent shortcomings. To obtain it he has to pray for it. This prayer is called istighfar (to seek a cover). There is no one among the finite beings who is exempt from istighfar. To receive more and more, continuous istighfar is necessary. Ordinary men are often unmindful of their shortcomings. The men of God are constantly alive to the danger of falling into the trap of shortcomings, so they make use of continuous istighfar. It is a virtue which all prophets of Allah proudly owned. It is also a way of life of the prophets to set an example to their followers. The Holy Prophet as the foremost guide in the order of devotion, submission and worship seeks protection against any remotest possibility of even an unintentional act of inadvertence and includes his faithful followers in his prayer. He is witness over witnesses. Refer to Bani Israil: 1 for the prayer of all the prophets behind the Holy Prophet. On the day of judgement every person will be worried for his own salvation but the Holy Prophet will represent the whole mankind for their salvation before Allah.

Therefore his istighfar is not only for himself but for all the believers. See Muhammad: 19 and Fath : 2.

Zanb, in connection with the Holy Prophet or any other prophet, does not mean sin.

 

إِنَّ الَّذِينَ يُجَادِلُونَ فِي آيَاتِ اللَّهِ بِغَيْرِ سُلْطَانٍ أَتَاهُمْ ۙ إِنْ فِي صُدُورِهِمْ إِلَّا كِبْرٌ مَا هُمْ بِبَالِغِيهِ ۚ فَاسْتَعِذْ بِاللَّهِ ۖ إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ {56}

[Pooya/Ali Commentary 40:56]

لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ {57}

[Pooya/Ali Commentary 40:57]

وَمَا يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَلَا الْمُسِيءُ ۚ قَلِيلًا مَا تَتَذَكَّرُونَ {58}

[Pooya/Ali Commentary 40:58]

Refer to the commentary of Yunus: 35 and Hud: 24 for those who are endowed with the divine wisdom. The divinely enlightened Ahl ul Bayt are not equal to the ignorant companions even if they happen to be rulers or self-appointed leaders.

 

إِنَّ السَّاعَةَ لَآتِيَةٌ لَا رَيْبَ فِيهَا وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ {59}

[Pooya/Ali Commentary 40:59]

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ {60}

[Pooya/Ali Commentary 40:60]

Refer to the commentary of Baqarah: 186, particularly Imam Ali’s opinion. The Arabic word du-a means call, request, supplication, invitation, invocation or prayer.

Allah has given man permission to invoke Him. In all du-as request is made to Allah alone, but through the wasilah (means of approach)-the Holy Prophet and his Ahl ul Bayt.

Du-as taught by the Holy Prophet and his holy Ahl ul Bayt, particularly Imam Ali ibn abi Talib and Imam Ali bin Husayn Zayn al Abidin, are twice blessed. Firstly they provide for us the most suitable words and proper form to approach and beseech the merciful Allah. Secondly, if the meanings are understood they leave a profound impression of the oneness of Allah and His attributes on our minds and souls, and as a result our character formation takes after and follows the pattern laid down by the religion of Allah, Islam.

These Dua-as are also a proof of our pure faith in the “One and Only” Allah.

They make clear relationship between man and God, and reciprocal relations between human beings, and build up a collective discipline which can be used to set up the much desired ideal society based upon love, peace, harmony, fair play, justice and freedom-the good free from evil.

Faithful servants of Allah turn repentant to Allah, seek His forgiveness, take refuge with Him, look for His mercy, ask for His blessings, and put forward their legitimate needs and wants for fulfilment.

Wholehearted devotion to the “Lord of the worlds” bring favourable results, purifies the soul, gives joy and confidence to the heart and sense of direction to the mind, cultivates refinement, builds up high-mindedness, self-control, understanding and mental equilibrium.

Man is free to make lawful efforts, day in and day out, in the sphere of worldly affairs, but should set apart whatever time may be spared, to turn to the creator, the most merciful and oft-forgiving Allah, never forgetting that unto Allah is the return.

For the du-as composed by Imam Ali, Imam Zayn al Abidin, and by other Imams of the Ahl ul Bayt refer to the prayer’s Almanac, Duas Volume 1, 2, 3, and 4, published by our Trust-an English version of Mafatih al Jinan.

Choose and pray that which is feasible.

The minimum shall benefit beyond expectations.

What the maximum has in store is beyond imagination.

 

اللَّهُ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِتَسْكُنُوا فِيهِ وَالنَّهَارَ مُبْصِرًا ۚ إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ{61}

[Pooya/Ali Commentary 40:61]

ذَٰلِكُمُ اللَّهُ رَبُّكُمْ خَالِقُ كُلِّ شَيْءٍ لَا إِلَٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُؤْفَكُونَ {62}

[Pooya/Ali Commentary 40:62]

كَذَٰلِكَ يُؤْفَكُ الَّذِينَ كَانُوا بِآيَاتِ اللَّهِ يَجْحَدُونَ {63}

[Pooya/Ali Commentary 40:63]

اللَّهُ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ قَرَارًا وَالسَّمَاءَ بِنَاءً وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ وَرَزَقَكُمْ مِنَ الطَّيِّبَاتِ ۚ ذَٰلِكُمُ اللَّهُ رَبُّكُمْ ۖ فَتَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ {64}

[Pooya/Ali Commentary 40:64]

Refer to Baqarah: 22; Araf: 11; Muminun: 14 and Sajdah: 7.

 

هُوَ الْحَيُّ لَا إِلَٰهَ إِلَّا هُوَ فَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ ۗ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ {65}

[Pooya/Ali Commentary 40:65]

قُلْ إِنِّي نُهِيتُ أَنْ أَعْبُدَ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ لَمَّا جَاءَنِيَ الْبَيِّنَاتُ مِنْ رَبِّي وَأُمِرْتُ أَنْ أُسْلِمَ لِرَبِّ الْعَالَمِينَ {66}

[Pooya/Ali Commentary 40:66]

هُوَ الَّذِي خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ يُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ ثُمَّ لِتَكُونُوا شُيُوخًا ۚ وَمِنْكُمْ مَنْ يُتَوَفَّىٰ مِنْ قَبْلُ ۖ وَلِتَبْلُغُوا أَجَلًا مُسَمًّى وَلَعَلَّكُمْ تَعْقِلُونَ {67}

[Pooya/Ali Commentary 40:67]

Refer to Nahl: 4; Muminun: 12 to 14; Hajj : 5; Fatir: 11 and Ya Sin: 77.

 

هُوَ الَّذِي يُحْيِي وَيُمِيتُ ۖ فَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ {68}

[Pooya/Ali Commentary 40:68]

Refer to Baqarah: 117 ; Nahl: 40 ; Maryam: 35 and Ya Sin: 83.

 

أَلَمْ تَرَ إِلَى الَّذِينَ يُجَادِلُونَ فِي آيَاتِ اللَّهِ أَنَّىٰ يُصْرَفُونَ {69}

[Pooya/Ali Commentary 40:69]

الَّذِينَ كَذَّبُوا بِالْكِتَابِ وَبِمَا أَرْسَلْنَا بِهِ رُسُلَنَا ۖ فَسَوْفَ يَعْلَمُونَ {70}

[Pooya/Ali Commentary 40:70]

إِذِ الْأَغْلَالُ فِي أَعْنَاقِهِمْ وَالسَّلَاسِلُ يُسْحَبُونَ {71}

[Pooya/Ali Commentary 40:71]

فِي الْحَمِيمِ ثُمَّ فِي النَّارِ يُسْجَرُونَ {72}

[Pooya/Ali Commentary 40:72]

ثُمَّ قِيلَ لَهُمْ أَيْنَ مَا كُنْتُمْ تُشْرِكُونَ {73}

[Pooya/Ali Commentary 40:73]

مِنْ دُونِ اللَّهِ ۖ قَالُوا ضَلُّوا عَنَّا بَلْ لَمْ نَكُنْ نَدْعُو مِنْ قَبْلُ شَيْئًا ۚ كَذَٰلِكَ يُضِلُّ اللَّهُ الْكَافِرِينَ {74}

[Pooya/Ali Commentary 40:74]

ذَٰلِكُمْ بِمَا كُنْتُمْ تَفْرَحُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَبِمَا كُنْتُمْ تَمْرَحُونَ {75}

[Pooya/Ali Commentary 40:75]

ادْخُلُوا أَبْوَابَ جَهَنَّمَ خَالِدِينَ فِيهَا ۖ فَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ {76}

[Pooya/Ali Commentary 40:76]

فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ ۚ فَإِمَّا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا يُرْجَعُونَ {77}

[Pooya/Ali Commentary 40:77]

Refer to Yunus: 46; Rad: 40.

 

وَلَقَدْ أَرْسَلْنَا رُسُلًا مِنْ قَبْلِكَ مِنْهُمْ مَنْ قَصَصْنَا عَلَيْكَ وَمِنْهُمْ مَنْ لَمْ نَقْصُصْ عَلَيْكَ ۗ وَمَا كَانَ لِرَسُولٍ أَنْ يَأْتِيَ بِآيَةٍ إِلَّا بِإِذْنِ اللَّهِ ۚ فَإِذَا جَاءَ أَمْرُ اللَّهِ قُضِيَ بِالْحَقِّ وَخَسِرَ هُنَالِكَ الْمُبْطِلُونَ {78}

[Pooya/Ali Commentary 40:78]

Refer to Nisa: 164 and 165.

Aqa Mahdi Puya says:

The signs of Allah mentioned in this verse refer to the events which took place to destroy the people of Nuh, Hud, Salih, Lut, Shu-ayb, Firawn (in the times of Musa), mentioned particularly in Araf, Yunus and Hud. Whenever time of respite was past a destructive sign came by His command to annihilate the unjust in order to destroy the falsehood so that the truth could be preserved.

 

اللَّهُ الَّذِي جَعَلَ لَكُمُ الْأَنْعَامَ لِتَرْكَبُوا مِنْهَا وَمِنْهَا تَأْكُلُونَ {79}

[Pooya/Ali Commentary 40:79]

Refer to An-am : 143; Nahl: 5 to 8 and Rum: 46.

 

وَلَكُمْ فِيهَا مَنَافِعُ وَلِتَبْلُغُوا عَلَيْهَا حَاجَةً فِي صُدُورِكُمْ وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ {80}

[Pooya/Ali Commentary 40:80] (see commentary for verse 79)

وَيُرِيكُمْ آيَاتِهِ فَأَيَّ آيَاتِ اللَّهِ تُنْكِرُونَ {81}

[Pooya/Ali Commentary 40:81]

Refer to surah ar Rahman.

 

أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ ۚ كَانُوا أَكْثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً وَآثَارًا فِي الْأَرْضِ فَمَا أَغْنَىٰ عَنْهُمْ مَا كَانُوا يَكْسِبُونَ {82}

[Pooya/Ali Commentary 40:82]

فَلَمَّا جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ فَرِحُوا بِمَا عِنْدَهُمْ مِنَ الْعِلْمِ وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ {83}

[Pooya/Ali Commentary 40:83]

Aqa Mahdi Puya says:

This verse also refers to those who exult in their knowledge of the laws governing the universe, without realising that they are merely discovering the laws made by Allah to administer the working of the created worlds, and from their own point of view unscientifically mock at any thing beyond the sphere of their observation and experiment .

فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ {84}

[Pooya/Ali Commentary 40:84]

فَلَمْ يَكُ يَنْفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا ۖ سُنَّتَ اللَّهِ الَّتِي قَدْ خَلَتْ فِي عِبَادِهِ ۖ وَخَسِرَ هُنَالِكَ الْكَافِرُونَ {85}

[Pooya/Ali Commentary 40:85]
Source:quran.al-islam.org


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