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

قَدْ أَفْلَحَ الْمُؤْمِنُونَ {1}

[Pooya/Ali Commentary 23:1]

In verse 5 of al Baqarah also it is said that as the believers achieve their aim in this world by following the true guidance, their success is certain and lasting in the world to come. There is no word in Arabic language more comprehensive than al falah in connotating what is good in the life of this world and in the life of the hereafter.

الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ {2}

[Pooya/Ali Commentary 23:2]

This verse describes or identifies those who sincerely believe in Allah. They stand in their prayers filled with awe and reverence of the glory of Allah. They are humble before Allah because they are fully aware of their worthlessness in the presence of the absolute omnipotent authority of the Lord-master.

The Holy Prophet said:

“If a person is aware of his insignificance in the presence of the supreme majesty of the authority of the Lord, he will certainly manifest it in his actions done before Him.”

In the battle of Uhad, the sharp point of an arrow stuck into the foot of Ali ibn abi Talib and could not be removed because the head of the arrow broke when it was being taken out. As advised by the Holy Prophet it was pulled out when Ali was praying salat. He did not know what took place. After the completion of his prayer he noticed blood on the prayer-mat and realised that the broken part of the arrow was taken out from his foot. He used to be so much involved in his communion with his Lord-master that on several occasions people thought he was dead.

The Holy Prophet said:

“In qiyam the prayer must look steadily at the point where the forehead is placed in sajdah; in ruku at the place between the two feet; in qunut at the palms of the joined hands; in sajdah at the nose; in qu-ud (sitting position to recite tashahud) at the thighs. Concentration of heart and mind at the time of offering salat so as to think nothing but about Allah is essential to acknowledge the presence of the authority of the Lord-master.”

At the time of ablution (wudu) the awe and reverence of the glory of Allah Ali felt was always visible on his face, because, as he himself explained, he was getting ready to stand in the presence of the majesty of Allah as a humblest servant should stand before his Lord-master. Likewise the body of Imam Ali bin Husayn Zayn al Abidin used to shake from awe and reverence of Allah whenever he went to offer prayers.

The holy Ahl ul Bayt, thoroughly purified by Allah (Ahzab: 33), alone possessed the sublime qualities mentioned in this verse. They are the divinely chosen models for the true believers. So, as the Holy Prophet said, the Ahl ul Bayt are like the ark of Nuh; whosoever follows them is saved from evil and its consequences, and whosoever rejects them goes astray and is lost for ever.

وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ {3}

[Pooya/Ali Commentary 23:3]

Laghw means vain, unprofitable and unworthy words and actions. According to Imam Ali all that which is without the remembrance of Allah is vain (laghw). According to the scholars of the school of Ahl ul Bayt music is produced by vain words and sounds, therefore should be treated as “laghw”. There are several types of vain entertainments and enjoyments which are becoming popular among the Muslims. As there is no element of godliness in them nor any benefit, material or spiritual, they should not become a pastime for the true believers.

وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ {4}

[Pooya/Ali Commentary 23:4]

Zakat in its primary sense is that which purifies the soul. All good deeds, belief in and worship of Allah, and following the Holy Prophet and his Ahl ul Bayt, and payment of poor-rate from the legitimate earning are the acts of purification. Refer to Bara-at: 10; Ala: 14 and Shams: 9.

Imam Jafar bin Muhammad as Sadiq said:

“Whosoever does not pay or prevents others from giving zakat is not a believer.”

وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ {5}

[Pooya/Ali Commentary 23:5]

Every believer must guard himself against every kind of sex abuse or sex perversion. Refinement or degradation of human soul is the result of how one deals with the hidden workings of the sex instincts. Even the natural exercise of sex is restricted to the marriage bond. This brief verse comprehends every aspect of chastity. A true believer must hold in check his or her sex urge within the prescribed bounds. Because of inherent and latent danger in fulfillment of sexual prompting, even its minimum activity is strictly restricted to the bonds of wedlock, under which the rights of both parties, man and woman, are duly regulated and maintained. In view of the seriousness of the issue the word hafizun is used, which implies that the natural demands of sexual desires should be treated as a trust to be managed judiciously without ever misusing it.

إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ {6}

[Pooya/Ali Commentary 23:6]

The healthy, desirable and lawful fulfillment of sexual desires are mentioned in this verse. In addition to wives those women whom “the right hands possess” are lawful, please refer to the commentary of Nisa: 2.

فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ {7}

[Pooya/Ali Commentary 23:7]

وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ {8}

[Pooya/Ali Commentary 23:8]

This verse refers to the whole canvas of obligations a Muslim undertakes to fulfill. Verse 177 of al Baqarah also says that a true believer is he who fulfills his promises and abides by the covenant he makes.

In 10 Hijra, at Ghadir Khum, all those who were present there made a covenant with Allah and his prophet that they would obey Imam Ali, after the Holy Prophet, in his place, as their wali andmawla (see commentary of al Ma-idah: 67), but history shows us that they did not fulfill their covenant, so they are out of the group of believers mentioned in verses 1 to 11 of this surah.

وَالَّذِينَ هُمْ عَلَىٰ صَلَوَاتِهِمْ يُحَافِظُونَ {9}

[Pooya/Ali Commentary 23:9]

For those who strictly guard their prayers see the commentary of al Baqarah: 124, according to which the Holy Prophet, Ali ibn abi Talib, Bibi Fatimah, Imam Hasan and Imam Husayn were the only five persons who did not ever worship any ghayrallah (other than Allah) from the day they were born. Refer to the commentary of Ali Imran : 61 and Ahzab: 33. All other companions, before becoming Muslims, had worshipped many idols. By reading the commentary of Ta Ha: 132 and Anbiya: 51 to 73 it becomes evident that this verse truly refers to Imam Husayn bin Ali. The verses 1 to 11 have been revealed to praise the Holy Prophet and his Ahl ul Bayt.

أُولَٰئِكَ هُمُ الْوَارِثُونَ {10}

[Pooya/Ali Commentary 23:10]

Refer to the commentary of al Baqarah: 124 to know that Allah gave assurance to Ibrahim that his descendants will inherit the earth and also the hereafter; and the descendants of Ibrahim are the Holy Prophet and his Ahl ul Bayt.

الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ {11}

[Pooya/Ali Commentary 23:11] (see commentary for verse 10)

وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلَالَةٍ مِنْ طِينٍ {12}

[Pooya/Ali Commentary 23:12]

Refer to the commentary of al Hajj: 5.

Aqa Mahdi Puya says:

“Another creature” in verse 14 refers to the beginning of the human psyche in the new-born child.

ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَكِينٍ {13}

[Pooya/Ali Commentary 23:13] (see commentary for verse 12)

ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا الْعِظَامَ لَحْمًا ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ۚ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ {14}

[Pooya/Ali Commentary 23:14] (see commentary for verse 12)

ثُمَّ إِنَّكُمْ بَعْدَ ذَٰلِكَ لَمَيِّتُونَ {15}

[Pooya/Ali Commentary 23:15]

The physical death of the human body is not the end but a conveyance of soul from the physical to the spiritual world, from the experiences of the senses to the realisation of spiritual realities, from the false to the real, from sleep to awakening.

ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ تُبْعَثُونَ {16}

[Pooya/Ali Commentary 23:16]

If death were the end, life becomes meaningless, so there will be a resurrection-for judgment, reward and punishment.

Tara-iq (plural of tariq): tracts, roads, orbits or paths of motion in the visible heavens. Allah owns and controls the whole universe and the working of the universe. He cares for all this creation, and His care for His creation is ceaseless.

Aqa Mahdi Puya says:

There are physical spheres above us; and there are spiritual spheres above the primary human psychical system up to the ultimate stage of communion with the absolute. These stages are described by the mystics as under:

(i) Tab-a-instinct.

(ii) Nafs-desire.

(iii) Qalb-state of inter-relation and emotion.

(iv) Aql-intellect or power to grasp or perceive.

(v) Ruh-spirit or intuition.

(vi) Sirr-mystic state.

(vii) Khafi-hidden.

(viii) Akhfa-most hidden.

The state of qalb is not stationary. It is interrelated with the other stages.

There are other terms also which cannot be understood without personal experience.

The orderly system of the universe, including the various stages, is not a purposeless action as explained in the following verses.

وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَائِقَ وَمَا كُنَّا عَنِ الْخَلْقِ غَافِلِينَ {17}

[Pooya/Ali Commentary 23:17] (see commentary for verse 16)

وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً بِقَدَرٍ فَأَسْكَنَّاهُ فِي الْأَرْضِ ۖ وَإِنَّا عَلَىٰ ذَهَابٍ بِهِ لَقَادِرُونَ {18}

[Pooya/Ali Commentary 23:18]

The divine system provides well-measured supply of water to the earth. Normally the rain comes well distributed in fixed seasons. The water comes in drops and flows on the surface of the earth. Only the quantity of water necessary for the earth to grow vegetation is soaked in the soil. It is stored in lakes, wells and rivers. Another form in which water is made available to mankind is the snow glaciers formed in the higher mountain regions which keep many a river flow throughout the year. The unwanted or extra water is carried away by the rivers into the oceans. This ceaseless process provides water for irrigation and to meet other essential demands of human needs.

فَأَنْشَأْنَا لَكُمْ بِهِ جَنَّاتٍ مِنْ نَخِيلٍ وَأَعْنَابٍ لَكُمْ فِيهَا فَوَاكِهُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ {19}

[Pooya/Ali Commentary 23:19] (see commentary for verse 18)

وَشَجَرَةً تَخْرُجُ مِنْ طُورِ سَيْنَاءَ تَنْبُتُ بِالدُّهْنِ وَصِبْغٍ لِلْآكِلِينَ {20}

[Pooya/Ali Commentary 23:20]

The fig, the olive, mount Sinai, and the sacred city of al amin (the Holy Prophet) are mentioned together in At Tin: 1 to 3. Refer to their commentary. It is said that the olive was first grown on the mount Sinai where Musa saw the fire and Allah spoke to him. The olive is called a blessed tree in verse 35 of An Nur.

وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً ۖ نُسْقِيكُمْ مِمَّا فِي بُطُونِهَا وَلَكُمْ فِيهَا مَنَافِعُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ {21}

[Pooya/Ali Commentary 23:21]

Refer to the commentary of Nahl: 66.

وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ {22}

[Pooya/Ali Commentary 23:22]

وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ فَقَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ ۖ أَفَلَا تَتَّقُونَ {23}

[Pooya/Ali Commentary 23:23]

Refer to the commentary of Araf: 59 to 64; Yunus: 71 to 73; Hud: 25 to 49 and Anbiya: 76 and 77 for prophet Nuh.

Aqa Mahdi Puya says:

After giving the examples of order in creation, Allah refers to His legislative system for guidance, conveyed through His chosen prophets.

After Nuh, in post-flood period, Hud, Salih, Shu-ayb, Lut and other prophets were sent to declare: “There is no god but Allah. Worship Him alone”; and convey His legislative guidance, but every prophet of Allah was belied by the disbelievers on the pretext that they were men like them, therefore liable to invent lies. They did not believe in the hereafter nor in resurrection. They were punished for their wickedness and disbelief. After their destruction Allah raised other generations and sent other prophets. Refer to the

commentary of Araf: 59 to 136 and Hud: 25 to 100.

For verse 35 refer to the commentary of Rad: 5 and Bani Israil: 49.

For verse 43 refer to the commentary of Ali Imran : 145; Araf: 34; Yunus: 49; Hijr: 5; and Nahl: 61.

فَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ مَا هَٰذَا إِلَّا بَشَرٌ مِثْلُكُمْ يُرِيدُ أَنْ يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَاءَ اللَّهُ لَأَنْزَلَ مَلَائِكَةً مَا سَمِعْنَا بِهَٰذَا فِي آبَائِنَا الْأَوَّلِينَ {24}

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

إِنْ هُوَ إِلَّا رَجُلٌ بِهِ جِنَّةٌ فَتَرَبَّصُوا بِهِ حَتَّىٰ حِينٍ {25}

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

قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ {26}

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

فَأَوْحَيْنَا إِلَيْهِ أَنِ اصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا فَإِذَا جَاءَ أَمْرُنَا وَفَارَ التَّنُّورُ ۙ فَاسْلُكْ فِيهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ ۖ وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا ۖ إِنَّهُمْ مُغْرَقُونَ {27}

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

فَإِذَا اسْتَوَيْتَ أَنْتَ وَمَنْ مَعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ لِلَّهِ الَّذِي نَجَّانَا مِنَ الْقَوْمِ الظَّالِمِينَ {28}

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

وَقُلْ رَبِّ أَنْزِلْنِي مُنْزَلًا مُبَارَكًا وَأَنْتَ خَيْرُ الْمُنْزِلِينَ {29}

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

إِنَّ فِي ذَٰلِكَ لَآيَاتٍ وَإِنْ كُنَّا لَمُبْتَلِينَ {30}

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

ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قَرْنًا آخَرِينَ {31}

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

فَأَرْسَلْنَا فِيهِمْ رَسُولًا مِنْهُمْ أَنِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ ۖ أَفَلَا تَتَّقُونَ {32}

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

وَقَالَ الْمَلَأُ مِنْ قَوْمِهِ الَّذِينَ كَفَرُوا وَكَذَّبُوا بِلِقَاءِ الْآخِرَةِ وَأَتْرَفْنَاهُمْ فِي الْحَيَاةِ الدُّنْيَا مَا هَٰذَا إِلَّا بَشَرٌ مِثْلُكُمْ يَأْكُلُ مِمَّا تَأْكُلُونَ مِنْهُ وَيَشْرَبُ مِمَّا تَشْرَبُونَ {33}

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

وَلَئِنْ أَطَعْتُمْ بَشَرًا مِثْلَكُمْ إِنَّكُمْ إِذًا لَخَاسِرُونَ {34}

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

أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنْتُمْ تُرَابًا وَعِظَامًا أَنَّكُمْ مُخْرَجُونَ {35}

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

هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ {36}

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

إِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ {37}

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

إِنْ هُوَ إِلَّا رَجُلٌ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَ {38}

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

قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ {39}

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

قَالَ عَمَّا قَلِيلٍ لَيُصْبِحُنَّ نَادِمِينَ {40}

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

فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ فَجَعَلْنَاهُمْ غُثَاءً ۚ فَبُعْدًا لِلْقَوْمِ الظَّالِمِينَ {41}

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

ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قُرُونًا آخَرِينَ {42}

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

مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَأْخِرُونَ {43}

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

ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَىٰ ۖ كُلَّ مَا جَاءَ أُمَّةً رَسُولُهَا كَذَّبُوهُ ۚ فَأَتْبَعْنَا بَعْضَهُمْ بَعْضًا وَجَعَلْنَاهُمْ أَحَادِيثَ ۚ فَبُعْدًا لِقَوْمٍ لَا يُؤْمِنُونَ {44}

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

ثُمَّ أَرْسَلْنَا مُوسَىٰ وَأَخَاهُ هَارُونَ بِآيَاتِنَا وَسُلْطَانٍ مُبِينٍ {45}

[Pooya/Ali Commentary 23:45]

For Musa refer to the commentary of Ta Ha: 9 to 98 and the references mentioned therein of other verses.

إِلَىٰ فِرْعَوْنَ وَمَلَئِهِ فَاسْتَكْبَرُوا وَكَانُوا قَوْمًا عَالِينَ {46}

[Pooya/Ali Commentary 23:46] (see commentary for verse 45)

فَقَالُوا أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا وَقَوْمُهُمَا لَنَا عَابِدُونَ {47}

[Pooya/Ali Commentary 23:47] (see commentary for verse 45)

فَكَذَّبُوهُمَا فَكَانُوا مِنَ الْمُهْلَكِينَ {48}

[Pooya/Ali Commentary 23:48] (see commentary for verse 45)

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ لَعَلَّهُمْ يَهْتَدُونَ {49}

[Pooya/Ali Commentary 23:49] (see commentary for verse 45)

وَجَعَلْنَا ابْنَ مَرْيَمَ وَأُمَّهُ آيَةً وَآوَيْنَاهُمَا إِلَىٰ رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ {50}

[Pooya/Ali Commentary 23:50]

For Maryam and Isa please refer to the commentary of Ali Imran: 35 to 56 and Maryam: 16 to 40.

Aqa Mahdi Puya says:

It is mentioned in this verse that Allah gave Maryam and Isa shelter on a fertile plateau. Some commentators have made futile attempts to interpret “fertile plateau” as the valley of Kashmir. They even have found out an old tomb, in which a holy man named Yusuf Asa is buried, to be the grave of prophet Isa. According to the Ahl ul Bayt this fertile land is near river Furat in Iraq.

Whether it refers to pre or post crucifixion (unsuccessful attempt made by the Jews to kill Isa) period is not mentioned here, but as the crucifixion story is untrue it cannot refer to it.

يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا ۖ إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ {51}

[Pooya/Ali Commentary 23:51]

وَإِنَّ هَٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاتَّقُونِ {52}

[Pooya/Ali Commentary 23:52]

Refer to the commentary of al Baqarah: 213;Yunus: 19 and particularly Anbiya : 92 and 93.

All prophets form one brotherhood. Their message is one, their teaching is one, their religion is one. They serve and worship the one true God, Allah, who loves and cherishes them. Therefore all mankind should also form one brotherhood, and serve and worship one true God, Allah, and follow His final, perfected and completed religion, Islam. But in their confused ignorance the followers of these prophets cut off that unity into sects. Worldly wealth, power and influence they are enjoying is a trial, not the source of salvation when the hour of reckoning comes.

فَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ زُبُرًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ {53}

[Pooya/Ali Commentary 23:53] (see commentary for verse 52)

فَذَرْهُمْ فِي غَمْرَتِهِمْ حَتَّىٰ حِينٍ {54}

[Pooya/Ali Commentary 23:54] (see commentary for verse 52)

أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ {55}

[Pooya/Ali Commentary 23:55] (see commentary for verse 52)

نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَلْ لَا يَشْعُرُونَ {56}

[Pooya/Ali Commentary 23:56] (see commentary for verse 52)

إِنَّ الَّذِينَ هُمْ مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ {57}

[Pooya/Ali Commentary 23:57]

These verses again refer to the believers described in verses 1 to 11 of this surah. See the commentary of these verses. The maximum degree of the qualities mentioned in all these verses desired by Allah are found in the Ahl ul Bayt who also belong to one foremost group as mentioned in Anbiya: 92 and 93, because they have been thoroughly purified by Allah (Ahzab: 33). These qualities are found in other persons also and they must be respected and honoured according to the degree they attain in developing such attributes.

وَالَّذِينَ هُمْ بِآيَاتِ رَبِّهِمْ يُؤْمِنُونَ {58}

[Pooya/Ali Commentary 23:58] (see commentary for verse 57)

وَالَّذِينَ هُمْ بِرَبِّهِمْ لَا يُشْرِكُونَ {59}

[Pooya/Ali Commentary 23:59] (see commentary for verse 57)

وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَىٰ رَبِّهِمْ رَاجِعُونَ {60}

[Pooya/Ali Commentary 23:60] (see commentary for verse 57)

أُولَٰئِكَ يُسَارِعُونَ فِي الْخَيْرَاتِ وَهُمْ لَهَا سَابِقُونَ {61}

[Pooya/Ali Commentary 23:61] (see commentary for verse 57)

وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَلَدَيْنَا كِتَابٌ يَنْطِقُ بِالْحَقِّ ۚ وَهُمْ لَا يُظْلَمُونَ {62}

[Pooya/Ali Commentary 23:62]

Refer to the commentary of al Baqarah: 286.

The record (book) speaks clearly and shows exactly what each soul has done and thought, and what is due to it in justice. The sinners will receive exact punishment and those who believe, do good and follow the religion of Allah will receive more than their due.

بَلْ قُلُوبُهُمْ فِي غَمْرَةٍ مِنْ هَٰذَا وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَٰلِكَ هُمْ لَهَا عَامِلُونَ {63}

[Pooya/Ali Commentary 23:63]

The words and deeds of the disbelievers which they say and do in confused ignorance are described in these verses. They belie the signs of Allah and deny the Holy Prophet; and they hate the truth because it does not agree with their inclinations. If these selfish and ignorant creatures were to plan the working of the universe according to their desires, it would be a dreadful world, full of confusion and corruption. They know that the Holy Prophet is al amin and al sadiq (true and righteous) and he does not ask any worldly recompense from them, yet they do not listen to him when he shows them the right path and go astray into the wilderness of infidelity and wickedness where they abide for ever even if they are given respite. Their obstinate persistence in wandering and deviation is permanent (see commentary of An-am: 27 to 29). The punishment in the present life does not open their eyes. In the final punishment, after the judgment, there will be nothing for them except despair.

حَتَّىٰ إِذَا أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ إِذَا هُمْ يَجْأَرُونَ {64}

[Pooya/Ali Commentary 23:64] (see commentary for verse 63)

لَا تَجْأَرُوا الْيَوْمَ ۖ إِنَّكُمْ مِنَّا لَا تُنْصَرُونَ {65}

[Pooya/Ali Commentary 23:65] (see commentary for verse 63)

قَدْ كَانَتْ آيَاتِي تُتْلَىٰ عَلَيْكُمْ فَكُنْتُمْ عَلَىٰ أَعْقَابِكُمْ تَنْكِصُونَ {66}

[Pooya/Ali Commentary 23:66] (see commentary for verse 63)

مُسْتَكْبِرِينَ بِهِ سَامِرًا تَهْجُرُونَ {67}

[Pooya/Ali Commentary 23:67] (see commentary for verse 63)

أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ أَمْ جَاءَهُمْ مَا لَمْ يَأْتِ آبَاءَهُمُ الْأَوَّلِينَ {68}

[Pooya/Ali Commentary 23:68] (see commentary for verse 63)

أَمْ لَمْ يَعْرِفُوا رَسُولَهُمْ فَهُمْ لَهُ مُنْكِرُونَ {69}

[Pooya/Ali Commentary 23:69] (see commentary for verse 63)

أَمْ يَقُولُونَ بِهِ جِنَّةٌ ۚ بَلْ جَاءَهُمْ بِالْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَارِهُونَ {70}

[Pooya/Ali Commentary 23:70] (see commentary for verse 63)

وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ لَفَسَدَتِ السَّمَاوَاتُ وَالْأَرْضُ وَمَنْ فِيهِنَّ ۚ بَلْ أَتَيْنَاهُمْ بِذِكْرِهِمْ فَهُمْ عَنْ ذِكْرِهِمْ مُعْرِضُونَ {71}

[Pooya/Ali Commentary 23:71] (see commentary for verse 63)

أَمْ تَسْأَلُهُمْ خَرْجًا فَخَرَاجُ رَبِّكَ خَيْرٌ ۖ وَهُوَ خَيْرُ الرَّازِقِينَ {72}

[Pooya/Ali Commentary 23:72] (see commentary for verse 63)

وَإِنَّكَ لَتَدْعُوهُمْ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ {73}

[Pooya/Ali Commentary 23:73] (see commentary for verse 63)

وَإِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ عَنِ الصِّرَاطِ لَنَاكِبُونَ {74}

[Pooya/Ali Commentary 23:74] (see commentary for verse 63)

وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِمْ مِنْ ضُرٍّ لَلَجُّوا فِي طُغْيَانِهِمْ يَعْمَهُونَ {75}

[Pooya/Ali Commentary 23:75] (see commentary for verse 63)

وَلَقَدْ أَخَذْنَاهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ {76}

[Pooya/Ali Commentary 23:76] (see commentary for verse 63)

حَتَّىٰ إِذَا فَتَحْنَا عَلَيْهِمْ بَابًا ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ {77}

[Pooya/Ali Commentary 23:77] (see commentary for verse 63)

وَهُوَ الَّذِي أَنْشَأَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۚ قَلِيلًا مَا تَشْكُرُونَ {78}

[Pooya/Ali Commentary 23:78]

All the means by which awareness of truth can be had are provided for man, so it is incumbent upon man to give thanks to Allah and use these faculties to serve Him and His creatures.

وَهُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ {79}

[Pooya/Ali Commentary 23:79]

وَهُوَ الَّذِي يُحْيِي وَيُمِيتُ وَلَهُ اخْتِلَافُ اللَّيْلِ وَالنَّهَارِ ۚ أَفَلَا تَعْقِلُونَ {80}

[Pooya/Ali Commentary 23:80]

بَلْ قَالُوا مِثْلَ مَا قَالَ الْأَوَّلُونَ {81}

[Pooya/Ali Commentary 23:81]

قَالُوا أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ {82}

[Pooya/Ali Commentary 23:82]

Refer to the commentary of Rad: 5 and Bani Israil :.49.

لَقَدْ وُعِدْنَا نَحْنُ وَآبَاؤُنَا هَٰذَا مِنْ قَبْلُ إِنْ هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ {83}

[Pooya/Ali Commentary 23:83]

قُلْ لِمَنِ الْأَرْضُ وَمَنْ فِيهَا إِنْ كُنْتُمْ تَعْلَمُونَ {84}

[Pooya/Ali Commentary 23:84]

سَيَقُولُونَ لِلَّهِ ۚ قُلْ أَفَلَا تَذَكَّرُونَ {85}

[Pooya/Ali Commentary 23:85]

قُلْ مَنْ رَبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ {86}

[Pooya/Ali Commentary 23:86]

سَيَقُولُونَ لِلَّهِ ۚ قُلْ أَفَلَا تَتَّقُونَ {87}

[Pooya/Ali Commentary 23:87]

قُلْ مَنْ بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ إِنْ كُنْتُمْ تَعْلَمُونَ {88}

[Pooya/Ali Commentary 23:88]

سَيَقُولُونَ لِلَّهِ ۚ قُلْ فَأَنَّىٰ تُسْحَرُونَ {89}

[Pooya/Ali Commentary 23:89]

بَلْ أَتَيْنَاهُمْ بِالْحَقِّ وَإِنَّهُمْ لَكَاذِبُونَ {90}

[Pooya/Ali Commentary 23:90]

مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَٰهٍ ۚ إِذًا لَذَهَبَ كُلُّ إِلَٰهٍ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَىٰ بَعْضٍ ۚ سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ {91}

[Pooya/Ali Commentary 23:91]

See commentary of Bani Israil: 42.

Aqa Mahdi Puya says:

The multiplicity of gods is intellectually indefensible and illogical, considering the unity of design and purpose found in the universe. If there were many gods the result would be as described in this verse, therefore in the uniformity and continuity of the system, the unity of its author is apparent and conclusive.

عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَتَعَالَىٰ عَمَّا يُشْرِكُونَ {92}

[Pooya/Ali Commentary 23:92]

قُلْ رَبِّ إِمَّا تُرِيَنِّي مَا يُوعَدُونَ {93}

[Pooya/Ali Commentary 23:93]

رَبِّ فَلَا تَجْعَلْنِي فِي الْقَوْمِ الظَّالِمِينَ {94}

[Pooya/Ali Commentary 23:94]

وَإِنَّا عَلَىٰ أَنْ نُرِيَكَ مَا نَعِدُهُمْ لَقَادِرُونَ {95}

[Pooya/Ali Commentary 23:95]

ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ ۚ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ {96}

[Pooya/Ali Commentary 23:96]

This verse lays down the Islamic point of view to deal with evil. Turning the other cheek “to the forces of evil” as the Christian church suggests, is to encourage wickedness, corruption and exploitation which shall never bring peace, order and harmony in the human society. Islam teaches man to do what is best to repel the evil. At all events the power base of evil must be destroyed.

وَقُلْ رَبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ {97}

[Pooya/Ali Commentary 23:97]

Not to fall into the trap of evil we must not go near the evil nor pay attention to the temptations, allurements and the theories of the leaders of falsehood the disciples of the devil put before us, for which it is necessary to seek Allah’s help at all times.

وَأَعُوذُ بِكَ رَبِّ أَنْ يَحْضُرُونِ {98}

[Pooya/Ali Commentary 23:98] (see commentary for verse 97)

حَتَّىٰ إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ {99}

[Pooya/Ali Commentary 23:99]

The wicked cling to falsehood until they face the reality of death. Then they ask for another chance, but it will be too late then. The time for repentance and amendment will then have passed.

Barzakh means a partition, a barrier-the place or state in which people will be after death and before the day of resurrection.

Aqa Mahdi Puya says:

The condition and the state of barzakh has not been described. What the Holy Prophet and his Ahl ul Bayt have said about this interval or intermediary state should only be accepted as true.

لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ ۚ كَلَّا ۚ إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا ۖ وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ {100}

[Pooya/Ali Commentary 23:100] (see commentary for verse 99)

فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ {101}

[Pooya/Ali Commentary 23:101]

With the announcement of the end of the world and beginning of the judgment all relationships of this world will be dissolved. Each soul will stand on its merits. Those who have done good deeds will attain salvation (al falah) as mentioned in verse 1 of this surah), and those who have done evil will burn in hell for ever. Refer to Araf: 8 and 9.

Aqa Mahdi Puya says:

When the whole universe along with its components, animate and inanimate, angelic and human, take the final form and shape to which they are destined, the trumpet will be blown. Before reaching that state the relations between the parts or components to each other and the whole is subject to change. For example a seed contains the parts and components of the tree, and each is related to the other, but when the process of growth begins in the fertile seed the relation of the parts also begins to change. There appear roots, stem, branches and leaves and the final form becomes a tree. In this process the parts which were in the earlier stage co-related or played procreative role in subsequent stage of growth, change their relation with each other. Likewise the universe with its evolutionary movement to the absolute, along with its parts and components, will not retain the same relation in the final stage; but it does not mean there will be no relation at all. The life in the hereafter is more spiritual and sublime than here. There the relation will take a different form.

The Holy Prophet said:

“All distinctions and relations shall cease to exist on the day of resurrection except the distinction and relation connected with me.”

On this basis the Holy Prophet said:

“O Ali, you are my brother in this life and in the life of hereafter.”

“Salman is of my Ahl ul Bayt.”

Some will be far away from the stem of the spiritual parentage as the son of Nuh was declared to be not his son by Allah.

Some will be azwajum mutakharah (purified mates) as mentioned in al Baqarah: 25 and some wives will be ordered to “enter hell with those (who are condemned) to enter it”-Tahrim: 10

Every aspect of human life will be weighed and for each aspect there will be a different scale. The scale of scales is the Imam. Refer to the commentary of Araf: 6-to 9 and Anbiya: 47.

فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ {102}

[Pooya/Ali Commentary 23:102] (see commentary for verse 101)

وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُولَٰئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فِي جَهَنَّمَ خَالِدُونَ {103}

[Pooya/Ali Commentary 23:103] (see commentary for verse 101)

تَلْفَحُ وُجُوهَهُمُ النَّارُ وَهُمْ فِيهَا كَالِحُونَ {104}

[Pooya/Ali Commentary 23:104] (see commentary for verse 101)

أَلَمْ تَكُنْ آيَاتِي تُتْلَىٰ عَلَيْكُمْ فَكُنْتُمْ بِهَا تُكَذِّبُونَ {105}

[Pooya/Ali Commentary 23:105]

قَالُوا رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًا ضَالِّينَ {106}

[Pooya/Ali Commentary 23:106]

رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ {107}

[Pooya/Ali Commentary 23:107]

قَالَ اخْسَئُوا فِيهَا وَلَا تُكَلِّمُونِ {108}

[Pooya/Ali Commentary 23:108]

إِنَّهُ كَانَ فَرِيقٌ مِنْ عِبَادِي يَقُولُونَ رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الرَّاحِمِينَ {109}

[Pooya/Ali Commentary 23:109]

فَاتَّخَذْتُمُوهُمْ سِخْرِيًّا حَتَّىٰ أَنْسَوْكُمْ ذِكْرِي وَكُنْتُمْ مِنْهُمْ تَضْحَكُونَ {110}

[Pooya/Ali Commentary 23:110]

The ungodly disbelievers were so occupied in the ridicule of the godly believers that the believers became the unconscious cause of the disbelievers’ negligence of Allah’s reminders and warnings. The disbelievers are responsible for the mischief. They must pay the penalty.

إِنِّي جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُوا أَنَّهُمْ هُمُ الْفَائِزُونَ {111}

[Pooya/Ali Commentary 23:111]

قَالَ كَمْ لَبِثْتُمْ فِي الْأَرْضِ عَدَدَ سِنِينَ {112}

[Pooya/Ali Commentary 23:112]

قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَادِّينَ {113}

[Pooya/Ali Commentary 23:113]

Aqa Mahdi Puya says:

However long may be the stay in this world, it is very very short compared to the stay in the next world, but the short stay in this world is not purposeless as stated in verse 115.

قَالَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا ۖ لَوْ أَنَّكُمْ كُنْتُمْ تَعْلَمُونَ {114}

[Pooya/Ali Commentary 23:114]

أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ {115}

[Pooya/Ali Commentary 23:115]

Allah’s creation is not without a serious purpose. The life in this world is not vain, nor mere play or sport. What we do here will be the basis of our reward and punishment on the day of resurrection.

فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ ۖ لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ {116}

[Pooya/Ali Commentary 23:116]

وَمَنْ يَدْعُ مَعَ اللَّهِ إِلَٰهًا آخَرَ لَا بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِنْدَ رَبِّهِ ۚ إِنَّهُ لَا يُفْلِحُ الْكَافِرُونَ {117}

[Pooya/Ali Commentary 23:117]

Aqa Mahdi Puya says:

Though there are countless proofs of the unity of Allah, but there is not a single evidence that there is any god save Him.

وَقُلْ رَبِّ اغْفِرْ وَارْحَمْ وَأَنْتَ خَيْرُ الرَّاحِمِينَ {118}

[Pooya/Ali Commentary 23:118]
Source:quran.al-islam.org


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