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

الر ۚ تِلْكَ آيَاتُ الْكِتَابِ وَقُرْآنٍ مُبِينٍ {1}

[Pooya/Ali Commentary 15:1]

For Alif, Lam, Ra huruf muqatti-at) see commentary of al Baqarah: I; and al Baqarah: 2 for “the Quran which makes things clear.”

The Quran rightly asserts that it contains in itself the light of knowledge and wisdom which can enlighten the seeker of knowledge not only about every aspect of all creation that has been created but also about the absolute unity, omnipotent authority and glorious divinity of the Creator-Lord of the worlds-provided he turns to the “Ahl ul Bayt” for guidance as he has been directed by the Holy Prophet through hadith al thaqalayn (see page 6); and by the Quran itself in Ali Imran : 7; Nisa: 162; Nahl : 43; Anbiya: 7; Ankabut: 49; Fatir: 32; and YaSin: 12.

According to hadith al thaqalayn those who refer to the Quran for guidance by bypassing the Ahl ul Bayt shall surely go astray.

رُبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ {2}

[Pooya/Ali Commentary 15:2]

Every time when a fresh torment afflicts the disbelievers in the hereafter, they will wish that they had been Muslims.

Allah asks the Holy Prophet to leave the disbelievers alone to satisfy their lust for worldly enjoyments without grieving much over their condition (as “the mercy unto the worlds” the Holy Prophet was often worried about the well-being of the people in this world as well as in the hereafter). Although the respite appears pleasant and intoxicating but a dreadful severe chastisement is awaiting them. They were sunk deep in infidelity and wickedness. They would never see the light of true guidance.

Imam Ali said:

“It breaks my heart when I see your lust for riches and your unbridled covetousness to enjoy the pleasures of this world.”

The Holy Prophet said:

“When perfection is attained by a man he remembers death and all his desires recede to the background; and when misfortune afflicts him all his desires come to the front and (the thought of) death disappears from his mind.”

ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا وَيُلْهِهِمُ الْأَمَلُ ۖ فَسَوْفَ يَعْلَمُونَ {3}

[Pooya/Ali Commentary 15:3] (see commentary for verse 2)

وَمَا أَهْلَكْنَا مِنْ قَرْيَةٍ إِلَّا وَلَهَا كِتَابٌ مَعْلُومٌ {4}

[Pooya/Ali Commentary 15:4]

For every people, as for every individual, there is a definite period of life or existence. They have a free choice to mould their will according to Allah’s will in order to identify themselves with His universal law. During that period they are given plenty of rope but after the respite is past there will be no escape. No one can hasten or delay the doom. The destruction of a people is not an arbitrary punishment from Allah. They bring it on themselves by their own choice. The law or decree of Allah is always made known to them before hand, and in many ways. See commentary of Ali Imran: 145; Araf: 34 and Yunus: 49.

مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَأْخِرُونَ {5}

[Pooya/Ali Commentary 15:5] (see commentary for verse 4)

وَقَالُوا يَا أَيُّهَا الَّذِي نُزِّلَ عَلَيْهِ الذِّكْرُ إِنَّكَ لَمَجْنُونٌ {6}

[Pooya/Ali Commentary 15:6]

As the Holy Prophet spoke of higher, purer and nobler things than the obstinate pagans would agree to appreciate, adopt and act upon, so there was nothing they could do except making false accusations.

See commentary of An-am: 8 and 9 for bringing angles or showing miracles. The disbelievers believe neither in Allah nor in angels nor in revelation nor in anything good save material things. Angels are not sent down to satisfy the whim or curiosity of the disbelievers. They are sent to bring Allah’s commands to His messengers and to execute His decrees, and when they are commanded to inflict just punishment, then the respite given to the ungodly is over.

لَوْ مَا تَأْتِينَا بِالْمَلَائِكَةِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ {7}

[Pooya/Ali Commentary 15:7] (see commentary for verse 6)

مَا نُنَزِّلُ الْمَلَائِكَةَ إِلَّا بِالْحَقِّ وَمَا كَانُوا إِذًا مُنْظَرِينَ {8}

[Pooya/Ali Commentary 15:8] (see commentary for verse 6)

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ {9}

[Pooya/Ali Commentary 15:9]

Allah has taken the work of guarding the Quran. Allah’s pure and holy truth will never suffer tahrif (alteration). See Aqa Mahdi Puya’s essay “The genuineness of the holy Quran.”

The heavenly scriptures revealed prior to the Quran had been profusely tampered with. Some were restyled and disguised and some were consigned to oblivion. See “The Tawrat” and “The Injil” on pages 374 to 376. Therefore, the Almighty Allah decisively willed to keep His final book of wisdom free from permutation. For this purpose He selected the Ahl ul Bayt. The Quran and the Ahl ul Bayt are the two equal and correlative choices of Allah. Together they constitute guidance, wisdom and mercy from the Lord of the worlds unto mankind. See hadith al thaqalayn on page 6 and commentary of al Baqarah: 2.

Aqa Mahdi Puya says:

This verse gives answer to the accusation the disbelievers have made in verse 6 of this surah. When the Quran is kept safe in its original purity the Holy Prophet is also protected from all types of ungodly influences. The Ahl ul Bayt are not only the custodians of the book of Allah but also they keep the true character of the Holy Prophet safe from distortion by the false traditions fabricated by some of his companions in order to bring him on the level of their heroes.

وَلَقَدْ أَرْسَلْنَا مِنْ قَبْلِكَ فِي شِيَعِ الْأَوَّلِينَ {10}

[Pooya/Ali Commentary 15:10]

Shiya’ is the plural of shi-ah, derived from mushaya-at which means to follow. Shi-ahs of Ali means those who follow Ali as their guide appointed by the Holy Prophet under the command of Allah. See commentary of Ma-idah: 67.

The Holy Prophet said:

“O Ali, you and your followers will be in paradise.” (Sawa-iq al Muhriqah). In this verse shiya-il awwalin means the ancient nations.

وَمَا يَأْتِيهِمْ مِنْ رَسُولٍ إِلَّا كَانُوا بِهِ يَسْتَهْزِئُونَ {11}

[Pooya/Ali Commentary 15:11]

كَذَٰلِكَ نَسْلُكُهُ فِي قُلُوبِ الْمُجْرِمِينَ {12}

[Pooya/Ali Commentary 15:12]

لَا يُؤْمِنُونَ بِهِ ۖ وَقَدْ خَلَتْ سُنَّةُ الْأَوَّلِينَ {13}

[Pooya/Ali Commentary 15:13]

وَلَوْ فَتَحْنَا عَلَيْهِمْ بَابًا مِنَ السَّمَاءِ فَظَلُّوا فِيهِ يَعْرُجُونَ {14}

[Pooya/Ali Commentary 15:14]

لَقَالُوا إِنَّمَا سُكِّرَتْ أَبْصَارُنَا بَلْ نَحْنُ قَوْمٌ مَسْحُورُونَ {15}

[Pooya/Ali Commentary 15:15]

وَلَقَدْ جَعَلْنَا فِي السَّمَاءِ بُرُوجًا وَزَيَّنَّاهَا لِلنَّاظِرِينَ {16}

[Pooya/Ali Commentary 15:16]

In the countless stars in the universe there is a marvellous order, beauty and harmony, on a scale which man is appreciating more and more as his knowledge is increasing. The first distinct belt is the Zodiac, which marks the position of the sun with reference to the movement of various constellation of stars of the solar system. Its twelve divisions are called the signs of the Zodiac. Through them we can mark off the seasons in our solar year, and express in definite laws the most important facts in meteorology, agriculture, seasonal winds, and tides. All these are vitally important and affect our physical life on the earth. The most important lesson we draw from them is that the author of the wonderful order and beauty is One, and He alone is entitled to our worship.

Aqa Mahdi Puya says:

The Zodiac belt is the lowest heaven. The heavens above it are more spiritual than physical. Celestial factors effect the terrestrial events. Some of the determinative occurrences of the celestial realm manifest themselves before they produce an effect upon the terrestrial world. Those who delve in occult sciences rely upon these manifestations to foretell the future. Such attempts are not reliable because the radiating celestial bodies (shihabun mubin or shahab thaqib) prevent them from reading the actual consequences. The shooting star or flaming fire, most probably, is the continuous radiation from the celestial bodies which pierces into the terrestrial hemisphere. It may mean that the conjunctions of radiations from different celestial sources neutralise the effect of each other and it becomes immeasurable and incomprehensible to those who try to foretell the future.

Spiritually speaking, order, beauty, harmony, light and truth are repugnant to evil. Therefore the bliss of the heavens are denied to the forces of evil. It is reserved only for the virtuous. The crooked nature of evil try to gain access by fraud or stealth but a flaming fire stops them from even hearing the sound of harmony ringing in the land of eternal bliss.

Qummi in his commentary says that when the Holy Prophet was born a mass of shooting stars was seen in the sky. A Jew named Joseph came to Makka and asked the Quraysh if a male child was born in their tribe. They did not know, but when he told them that it was written in Pentateuch that when the last prophet of Allah would be born the devilish forces will be driven away from the heaven by the shooting stars and their access to the higher regions would be blocked for ever, they made inquiries and found out that in the night before a son was born to Abdullah bin Abd al Muttalib. In the same night the palace of Kisra in Persia was cracked and the fire burning in the temple for a thousand years was extinguished .

وَحَفِظْنَاهَا مِنْ كُلِّ شَيْطَانٍ رَجِيمٍ {17}

[Pooya/Ali Commentary 15:17] (see commentary for verse 16)

إِلَّا مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُبِينٌ {18}

[Pooya/Ali Commentary 15:18] (see commentary for verse 16)

وَالْأَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ وَأَنْبَتْنَا فِيهَا مِنْ كُلِّ شَيْءٍ مَوْزُونٍ {19}

[Pooya/Ali Commentary 15:19]

وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ وَمَنْ لَسْتُمْ لَهُ بِرَازِقِينَ {20}

[Pooya/Ali Commentary 15:20]

وَإِنْ مِنْ شَيْءٍ إِلَّا عِنْدَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ إِلَّا بِقَدَرٍ مَعْلُومٍ {21}

[Pooya/Ali Commentary 15:21]

وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ فَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً فَأَسْقَيْنَاكُمُوهُ وَمَا أَنْتُمْ لَهُ بِخَازِنِينَ {22}

[Pooya/Ali Commentary 15:22]

وَإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ وَنَحْنُ الْوَارِثُونَ {23}

[Pooya/Ali Commentary 15:23]

وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنْكُمْ وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ {24}

[Pooya/Ali Commentary 15:24]

For “those who always hastened forward to fight in the cause of Allah and those who used to lag behind” see commentary of Ali Imran: 121, 122, 128, 140 to 142, 144, 151 to 156, 159 and 166 to 168 and al Bara-at: 25 to 27.

وَإِنَّ رَبَّكَ هُوَ يَحْشُرُهُمْ ۚ إِنَّهُ حَكِيمٌ عَلِيمٌ {25}

[Pooya/Ali Commentary 15:25]

وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ {26}

[Pooya/Ali Commentary 15:26]

وَالْجَانَّ خَلَقْنَاهُ مِنْ قَبْلُ مِنْ نَارِ السَّمُومِ {27}

[Pooya/Ali Commentary 15:27]

وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ {28}

[Pooya/Ali Commentary 15:28]

Refer to the commentary of al Baqarah: 30 to 38 for creation of Adam, Allah’s order to the angels to fall down unto him prostrate and the refusal of Iblis. According to Abdullah Yusuf Ali the name Iblis has in it the root-idea of desperateness and rebellion.

فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَ {29}

[Pooya/Ali Commentary 15:29] (see commentary for verse 28)

فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ {30}

[Pooya/Ali Commentary 15:30] (see commentary for verse 28)

إِلَّا إِبْلِيسَ أَبَىٰ أَنْ يَكُونَ مَعَ السَّاجِدِينَ {31}

[Pooya/Ali Commentary 15:31] (see commentary for verse 28)

قَالَ يَا إِبْلِيسُ مَا لَكَ أَلَّا تَكُونَ مَعَ السَّاجِدِينَ {32}

[Pooya/Ali Commentary 15:32]

قَالَ لَمْ أَكُنْ لِأَسْجُدَ لِبَشَرٍ خَلَقْتَهُ مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ {33}

[Pooya/Ali Commentary 15:33]

Iblis argues that Adam was made of clay while he was made of fire, but he ignored the fact that Adam had the spirit (ruh) of Allah breathed into him. Adam was superior to all created beings at that time on account of reasons mentioned in the commentary of al Baqarah: 30 to 38. Because of his refusal to fall down unto Adam (and that which he represented) prostrate, Iblis was cursed and damned.

قَالَ فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ {34}

[Pooya/Ali Commentary 15:34] (see commentary for verse 33)

وَإِنَّ عَلَيْكَ اللَّعْنَةَ إِلَىٰ يَوْمِ الدِّينِ {35}

[Pooya/Ali Commentary 15:35]

قَالَ رَبِّ فَأَنْظِرْنِي إِلَىٰ يَوْمِ يُبْعَثُونَ {36}

[Pooya/Ali Commentary 15:36]

قَالَ فَإِنَّكَ مِنَ الْمُنْظَرِينَ {37}

[Pooya/Ali Commentary 15:37]

Respite was granted to Iblis till the day the trumpet will be blown which will annihilate all living beings including Iblis before the day of judgement.

إِلَىٰ يَوْمِ الْوَقْتِ الْمَعْلُومِ {38}

[Pooya/Ali Commentary 15:38] (see commentary for verse 37)

قَالَ رَبِّ بِمَا أَغْوَيْتَنِي لَأُزَيِّنَنَّ لَهُمْ فِي الْأَرْضِ وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ {39}

[Pooya/Ali Commentary 15:39]

These verses say that a very large number of people succumb to the temptations of Iblis except a handful of sincere and purified servants of Allah. We know that the thoroughly purified servants of Allah are only the Ahl ul Bayt (Ahzab: 33). The Holy Prophet and his Ahl ul Bayt are the mukhlisin. Though they were sent in this world in the progeny of Adam, they are altogether a separate class of beings created of light and endowed with special divine attributes, therefore the other children of Adam, whom he deceives without effort, cannot be compared to them. From cradle to grave the mukhlisin remained free from every kind of sin, pollution or shortcomings. They were the perfect models of godliness who always manifested divine attributes for the guidance of mankind in every age (see an-amta alayhim in al Fatihah: 7). Being the thoroughly purified souls, free from any evil influence, they were beyond the reach of devilish allurements. When a soul attains such excellence Allah takes it under His mercy and grace which protect it under all circumstances.

The fate of the unjust who fall prey to his plotting has been described in his own words in verse 22 of Ibrahim.

إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ {40}

[Pooya/Ali Commentary 15:40] (see commentary for verse 39)

قَالَ هَٰذَا صِرَاطٌ عَلَيَّ مُسْتَقِيمٌ {41}

[Pooya/Ali Commentary 15:41]

The path of those mukhlisin, mentioned in the preceding verse, on whom Allah has bestowed His blessings (Al Fatihah: 7) leads to Allah direct.

Aqa Mahdi Puya says:

Any other recitation other than alayya (unto Me) is wrong. There is no tahrif in the Quran. See my essay “The genuineness of the Holy Quran.”

إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ {42}

[Pooya/Ali Commentary 15:42]

Iblis has no power over Allah’s servants, mentioned in verses 40 and 41. Those who follow him from among the misled people are the deviators, mentioned in verse 22 of Ibrahim who will abide for ever in hell, which has seven gates, and a separate gate shall be assigned to every group of disbelievers.

According to Imam Ali the seven gates are the seven stages of hell, one over the other:

(i) Jahannam-Ya Sin: 63 (Hell)

(ii) Sa-ir-Shura: 7 (Blazing fire)

(iii) Saqar-Qamar: 48 (Scorching fire)

(iv) Jahim-Infitar: 14 (Burning fire)

(v) Laza-Ma-arij: 15 (Flaming fire)

(vi) Hutamah-Humazah :4 (Crushing fire)

(vii) Hawiyah-Qari-ah: 9 (Abyss)

According to Nisa: 145 the hypocrites will be in the lowest depths of the fire-the abyss (hawiyah).

وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ {43}

[Pooya/Ali Commentary 15:43] (see commentary for verse 42)

لَهَا سَبْعَةُ أَبْوَابٍ لِكُلِّ بَابٍ مِنْهُمْ جُزْءٌ مَقْسُومٌ {44}

[Pooya/Ali Commentary 15:44] (see commentary for verse 42)

إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ {45}

[Pooya/Ali Commentary 15:45]

ادْخُلُوهَا بِسَلَامٍ آمِنِينَ {46}

[Pooya/Ali Commentary 15:46]

وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ إِخْوَانًا عَلَىٰ سُرُرٍ مُتَقَابِلِينَ {47}

[Pooya/Ali Commentary 15:47]

لَا يَمَسُّهُمْ فِيهَا نَصَبٌ وَمَا هُمْ مِنْهَا بِمُخْرَجِينَ {48}

[Pooya/Ali Commentary 15:48]

نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ {49}

[Pooya/Ali Commentary 15:49]

وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الْأَلِيمُ {50}

[Pooya/Ali Commentary 15:50]

وَنَبِّئْهُمْ عَنْ ضَيْفِ إِبْرَاهِيمَ {51}

[Pooya/Ali Commentary 15:51]

Refer to the commentary of Araf: 80 to 84 and Hud: 69 to 83 for the events pertaining to prophet Lut.

إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالَ إِنَّا مِنْكُمْ وَجِلُونَ {52}

[Pooya/Ali Commentary 15:52] (see commentary for verse 51)

قَالُوا لَا تَوْجَلْ إِنَّا نُبَشِّرُكَ بِغُلَامٍ عَلِيمٍ {53}

[Pooya/Ali Commentary 15:53] (see commentary for verse 51)

قَالَ أَبَشَّرْتُمُونِي عَلَىٰ أَنْ مَسَّنِيَ الْكِبَرُ فَبِمَ تُبَشِّرُونَ {54}

[Pooya/Ali Commentary 15:54] (see commentary for verse 51)

قَالُوا بَشَّرْنَاكَ بِالْحَقِّ فَلَا تَكُنْ مِنَ الْقَانِطِينَ {55}

[Pooya/Ali Commentary 15:55] (see commentary for verse 51)

قَالَ وَمَنْ يَقْنَطُ مِنْ رَحْمَةِ رَبِّهِ إِلَّا الضَّالُّونَ {56}

[Pooya/Ali Commentary 15:56] (see commentary for verse 51)

قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ {57}

[Pooya/Ali Commentary 15:57] (see commentary for verse 51)

قَالُوا إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمٍ مُجْرِمِينَ {58}

[Pooya/Ali Commentary 15:58] (see commentary for verse 51)

إِلَّا آلَ لُوطٍ إِنَّا لَمُنَجُّوهُمْ أَجْمَعِينَ {59}

[Pooya/Ali Commentary 15:59] (see commentary for verse 51)

إِلَّا امْرَأَتَهُ قَدَّرْنَا ۙ إِنَّهَا لَمِنَ الْغَابِرِينَ {60}

[Pooya/Ali Commentary 15:60] (see commentary for verse 51)

فَلَمَّا جَاءَ آلَ لُوطٍ الْمُرْسَلُونَ {61}

[Pooya/Ali Commentary 15:61] (see commentary for verse 51)

قَالَ إِنَّكُمْ قَوْمٌ مُنْكَرُونَ {62}

[Pooya/Ali Commentary 15:62] (see commentary for verse 51)

قَالُوا بَلْ جِئْنَاكَ بِمَا كَانُوا فِيهِ يَمْتَرُونَ {63}

[Pooya/Ali Commentary 15:63] (see commentary for verse 51)

وَأَتَيْنَاكَ بِالْحَقِّ وَإِنَّا لَصَادِقُونَ {64}

[Pooya/Ali Commentary 15:64] (see commentary for verse 51)

فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِنَ اللَّيْلِ وَاتَّبِعْ أَدْبَارَهُمْ وَلَا يَلْتَفِتْ مِنْكُمْ أَحَدٌ وَامْضُوا حَيْثُ تُؤْمَرُونَ {65}

[Pooya/Ali Commentary 15:65] (see commentary for verse 51)

وَقَضَيْنَا إِلَيْهِ ذَٰلِكَ الْأَمْرَ أَنَّ دَابِرَ هَٰؤُلَاءِ مَقْطُوعٌ مُصْبِحِينَ {66}

[Pooya/Ali Commentary 15:66] (see commentary for verse 51)

وَجَاءَ أَهْلُ الْمَدِينَةِ يَسْتَبْشِرُونَ {67}

[Pooya/Ali Commentary 15:67] (see commentary for verse 51)

قَالَ إِنَّ هَٰؤُلَاءِ ضَيْفِي فَلَا تَفْضَحُونِ {68}

[Pooya/Ali Commentary 15:68] (see commentary for verse 51)

وَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ {69}

[Pooya/Ali Commentary 15:69] (see commentary for verse 51)

قَالُوا أَوَلَمْ نَنْهَكَ عَنِ الْعَالَمِينَ {70}

[Pooya/Ali Commentary 15:70] (see commentary for verse 51)

قَالَ هَٰؤُلَاءِ بَنَاتِي إِنْ كُنْتُمْ فَاعِلِينَ {71}

[Pooya/Ali Commentary 15:71] (see commentary for verse 51)

لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ {72}

[Pooya/Ali Commentary 15:72] (see commentary for verse 51)

فَأَخَذَتْهُمُ الصَّيْحَةُ مُشْرِقِينَ {73}

[Pooya/Ali Commentary 15:73] (see commentary for verse 51)

فَجَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهِمْ حِجَارَةً مِنْ سِجِّيلٍ {74}

[Pooya/Ali Commentary 15:74] (see commentary for verse 51)

إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِلْمُتَوَسِّمِينَ {75}

[Pooya/Ali Commentary 15:75] (see commentary for verse 51)

وَإِنَّهَا لَبِسَبِيلٍ مُقِيمٍ {76}

[Pooya/Ali Commentary 15:76] (see commentary for verse 51)

إِنَّ فِي ذَٰلِكَ لَآيَةً لِلْمُؤْمِنِينَ {77}

[Pooya/Ali Commentary 15:77] (see commentary for verse 51)

وَإِنْ كَانَ أَصْحَابُ الْأَيْكَةِ لَظَالِمِينَ {78}

[Pooya/Ali Commentary 15:78]

Refer to the commentary of Araf: 85 to 93 for the people of Madian and prophet Shu-ayb. Aykah means thicket, forest. The dwellers of the aykah were the people of prophet Shu-ayb.

فَانْتَقَمْنَا مِنْهُمْ وَإِنَّهُمَا لَبِإِمَامٍ مُبِينٍ {79}

[Pooya/Ali Commentary 15:79] (see commentary for verse 78)

وَلَقَدْ كَذَّبَ أَصْحَابُ الْحِجْرِ الْمُرْسَلِينَ {80}

[Pooya/Ali Commentary 15:80]

Refer to the commentary of Araf: 73 to 79 for the people of Thamud and prophet Salih. The dwellers of hijr were the Thamud the people of Salih. They lived in houses that had been hewed out in the mountains.

Jabl Hijr is about 150 miles from Madina. The rocky tract of land known by this name lies in the north of Arabia on the highway to Syria.

وَآتَيْنَاهُمْ آيَاتِنَا فَكَانُوا عَنْهَا مُعْرِضِينَ {81}

[Pooya/Ali Commentary 15:81] (see commentary for verse 80)

وَكَانُوا يَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا آمِنِينَ {82}

[Pooya/Ali Commentary 15:82] (see commentary for verse 80)

فَأَخَذَتْهُمُ الصَّيْحَةُ مُصْبِحِينَ {83}

[Pooya/Ali Commentary 15:83] (see commentary for verse 80)

فَمَا أَغْنَىٰ عَنْهُمْ مَا كَانُوا يَكْسِبُونَ {84}

[Pooya/Ali Commentary 15:84] (see commentary for verse 80)

وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ ۗ وَإِنَّ السَّاعَةَ لَآتِيَةٌ ۖ فَاصْفَحِ الصَّفْحَ الْجَمِيلَ {85}

[Pooya/Ali Commentary 15:85]

Aqa Mahdi Puya says:

Bil haqq, with reference to the creation of the heavens and the earth and that which is between them, means “with a purpose”. See also Al Imran: 190; Muminun: 115; Rum: 27 and Sad 27 to know that the purpose of creation is the life of hereafter, because if there is no life of the hereafter the creation becomes meaningless. To say that life of this world is an end in itself is atheism. A vain and meaningless act is unworthy of an absolute, perfect and all-wise supreme being. After mentioning the punishment inflicted on the people of Lut and Thamud in this world the reference to the purpose of creation and the life of hereafter is a conclusion to warn the enemies of the Holy Prophet that the pleasures and comforts of the life of this world they were enjoying should be taken as a respite. A severe punishment is awaiting for them in the life of hereafter because the hour of judgement is surely to come. So the Holy Prophet should turn away from the disbelievers with a gracious pardoning and leave the matter to Allah who knows what to do with them.

When the enemy is overpowered “the mercy unto the world” overlooks their mischief with gracious forgiveness. There is no conflict between this verse and the verses dealing with jihad.

إِنَّ رَبَّكَ هُوَ الْخَلَّاقُ الْعَلِيمُ {86}

[Pooya/Ali Commentary 15:86] (see commentary for verse 85)

وَلَقَدْ آتَيْنَاكَ سَبْعًا مِنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ {87}

[Pooya/Ali Commentary 15:87]

Refer to the commentary of al Fatihah on pages 9 to 11.

The seven oft-repeated verses of al Fatihah sum up the whole teaching of the glorious Quran, and constitute the most precious gift to a Muslim.

لَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ وَلَا تَحْزَنْ عَلَيْهِمْ وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ {88}

[Pooya/Ali Commentary 15:88]

The people are addressed through the Holy Prophet not to turn their eyes towards the material blessings which Allah has given to some groups of the disbelievers to enjoy in this world, and not to be sad for their ultimate end; and they are advised to make themselves more accessible to the believers. It may be that some people have worldly goods which worldly men envy. The “man of God” seeks nearness to Allah and desires His pleasure only, but in his human love and sympathy may feel concerned about the false and callous attitude of the ignorant people. The metaphor “lower your wing” is from a bird who lowers her wings in tender gentleness for her little ones.

The Holy Prophet said:

“If any one ever considers anything better than the Quran, he has given (undue) importance to an insignificant thing more than that which Allah has made great.”

Aqa Mahdi Puya says:

Real happiness lies in spiritual and intellectual pursuits and achievements. When such enduring bounties have been bestowed on a true believer he should not turn his eyes towards temporary sensual pleasures the disbelievers enjoy.

وَقُلْ إِنِّي أَنَا النَّذِيرُ الْمُبِينُ {89}

[Pooya/Ali Commentary 15:89]

Mubin implies both openness and clarity-freedom from ambiguity. The message of the Holy Prophet was clear and unambiguous. There was no compromise with evil.

كَمَا أَنْزَلْنَا عَلَى الْمُقْتَسِمِينَ {90}

[Pooya/Ali Commentary 15:90]

These verses refer to the Jews and Christians who took out of the scriptures what suited them and ignored or rejected the rest See Al Baqarah: 85 and 101.

الَّذِينَ جَعَلُوا الْقُرْآنَ عِضِينَ {91}

[Pooya/Ali Commentary 15:91] (see commentary for verse 90)

فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ {92}

[Pooya/Ali Commentary 15:92]

عَمَّا كَانُوا يَعْمَلُونَ {93}

[Pooya/Ali Commentary 15:93]

فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ {94}

[Pooya/Ali Commentary 15:94]

إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ {95}

[Pooya/Ali Commentary 15:95]

The pagans of Makka, who set up other gods besides Allah, used to mock at the Holy Prophet whenever he preached “unity of Allah” and asked them to abandon polytheism. yet he continued his divine mission undeterred. Then they became violent Even their fierce and furious hostility could not stop him because Allah was with him and Allah was sufficient for him against the hostile terrorists.

الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلَٰهًا آخَرَ ۚ فَسَوْفَ يَعْلَمُونَ {96}

[Pooya/Ali Commentary 15:96] (see commentary for verse 95)

وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ {97}

[Pooya/Ali Commentary 15:97]

فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِنَ السَّاجِدِينَ {98}

[Pooya/Ali Commentary 15:98]

وَاعْبُدْ رَبَّكَ حَتَّىٰ يَأْتِيَكَ الْيَقِينُ {99}

[Pooya/Ali Commentary 15:99]

Imam Ali said:

“There is nothing greater in certainty than death.”

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