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

أَتَىٰ أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ {1}

[Pooya/Ali Commentary 16:1]

“Allah’s command” refers to His chastisement.

Refer to Yunus: 24 and 27 and Hud: 40. Aqa Mahdi Puya says:

Though in amrullah the verb is past tense, but if this verse is read with Yunus: 47 it becomes clear that with the advent of the Holy Prophet the fate of the believers and the disbelievers was decided. Only its execution has to be carried out. So the disbelievers are warned not to seek to hasten it. Therefore it should be taken as present perfect .

يُنَزِّلُ الْمَلَائِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَىٰ مَنْ يَشَاءُ مِنْ عِبَادِهِ أَنْ أَنْذِرُوا أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاتَّقُونِ {2}

[Pooya/Ali Commentary 16:2]

Ruh, in this verse, refers to revelation, the Quran. It enlivens (enlightens) the dead souls (ignorant people). This verse refers to the source, the course and the purpose of revelations revealed to the messengers of Allah.

خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ ۚ تَعَالَىٰ عَمَّا يُشْرِكُونَ {3}

[Pooya/Ali Commentary 16:3]

Refer to the commentary of al Hijr: 85 and 86.

Bilhaqq refers to the purpose of creation.

خَلَقَ الْإِنْسَانَ مِنْ نُطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُبِينٌ {4}

[Pooya/Ali Commentary 16:4]

Nutfah here means a drop of sperm – generative substance.

This verse was revealed when Ibn Ubayy brought some bones and asked the Holy Prophet: “Who could bring these to life again?”

وَالْأَنْعَامَ خَلَقَهَا ۗ لَكُمْ فِيهَا دِفْءٌ وَمَنَافِعُ وَمِنْهَا تَأْكُلُونَ {5}

[Pooya/Ali Commentary 16:5]

“In them” refers to their hides.

وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ {6}

[Pooya/Ali Commentary 16:6]

وَتَحْمِلُ أَثْقَالَكُمْ إِلَىٰ بَلَدٍ لَمْ تَكُونُوا بَالِغِيهِ إِلَّا بِشِقِّ الْأَنْفُسِ ۚ إِنَّ رَبَّكُمْ لَرَءُوفٌ رَحِيمٌ {7}

[Pooya/Ali Commentary 16:7]

وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً ۚ وَيَخْلُقُ مَا لَا تَعْلَمُونَ {8}

[Pooya/Ali Commentary 16:8]

وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ وَمِنْهَا جَائِرٌ ۚ وَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ {9}

[Pooya/Ali Commentary 16:9]

Aqa Mahdi Puya says:

The purpose of taking the responsibility of showing a straight way is to make the journey unto the destination easy for the people. There are crooked ways also. Allah does not force any one to follow the true way because He has given a free will to every human being who should study His signs as visible in nature as well as those expressed through revelation so as to walk on the true path. In His infinite mercy He has shown the right path and made it distinct in the midst of crooked paths.

هُوَ الَّذِي أَنْزَلَ مِنَ السَّمَاءِ مَاءً ۖ لَكُمْ مِنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ {10}

[Pooya/Ali Commentary 16:10]

يُنْبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالْأَعْنَابَ وَمِنْ كُلِّ الثَّمَرَاتِ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ {11}

[Pooya/Ali Commentary 16:11]

وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ ۖ وَالنُّجُومُ مُسَخَّرَاتٌ بِأَمْرِهِ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ {12}

[Pooya/Ali Commentary 16:12]

Aqa Mahdi Puya says:

The controlled and undeviating movement of the sun, the moons and the stars, under Allah’s will and command, has been compared to the Holy Prophet and to his total obedience to His commands in verses 1 to 4 of An Najm.

وَمَا ذَرَأَ لَكُمْ فِي الْأَرْضِ مُخْتَلِفًا أَلْوَانُهُ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَذَّكَّرُونَ {13}

[Pooya/Ali Commentary 16:13]

وَهُوَ الَّذِي سَخَّرَ الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَهَا وَتَرَى الْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ {14}

[Pooya/Ali Commentary 16:14]

وَأَلْقَىٰ فِي الْأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِكُمْ وَأَنْهَارًا وَسُبُلًا لَعَلَّكُمْ تَهْتَدُونَ {15}

[Pooya/Ali Commentary 16:15]

Aqa Mahdi Puya says:

Refer to Ar Rad: 3 and Al Hijr: 19. It is a figure of speech, repeatedly used in the Quran, to speak of the earth as a stretched surface with mountains as a steadying agent to keep it from shaking. It may refer to the geological fact that the below the surface happenings would have shaken the earth if there were no mountains to keep it steady.

Imam Ali said:

“Allah has steadied the movement of the earth by bolting rocks in it.”

“Allah bolted the earth with rocks to keep it from shaking.”

وَعَلَامَاتٍ ۚ وَبِالنَّجْمِ هُمْ يَهْتَدُونَ {16}

[Pooya/Ali Commentary 16:16]

Najm means the star, known as the polestar, by which many travellers determine their way.

Najm (the pole-star) refers to the Holy Prophet and alamat (signs or landmarks) refers to the Ahl ul Bayt. In the journey to the other world we have ultimately to follow their guidance.

أَفَمَنْ يَخْلُقُ كَمَنْ لَا يَخْلُقُ ۗ أَفَلَا تَذَكَّرُونَ {17}

[Pooya/Ali Commentary 16:17]

وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ اللَّهَ لَغَفُورٌ رَحِيمٌ {18}

[Pooya/Ali Commentary 16:18]

وَاللَّهُ يَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ {19}

[Pooya/Ali Commentary 16:19]

وَالَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ {20}

[Pooya/Ali Commentary 16:20]

أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ {21}

[Pooya/Ali Commentary 16:21]

إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۚ فَالَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ قُلُوبُهُمْ مُنْكِرَةٌ وَهُمْ مُسْتَكْبِرُونَ {22}

[Pooya/Ali Commentary 16:22]

لَا جَرَمَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ ۚ إِنَّهُ لَا يُحِبُّ الْمُسْتَكْبِرِينَ {23}

[Pooya/Ali Commentary 16:23]

وَإِذَا قِيلَ لَهُمْ مَاذَا أَنْزَلَ رَبُّكُمْ ۙ قَالُوا أَسَاطِيرُ الْأَوَّلِينَ {24}

[Pooya/Ali Commentary 16:24]

لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ ۙ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُمْ بِغَيْرِ عِلْمٍ ۗ أَلَا سَاءَ مَا يَزِرُونَ {25}

[Pooya/Ali Commentary 16:25]

All the blessings mentioned in the preceding verses are sufficient to prove that our God is one therefore, on the day of judgement, those who mislead others, shall bear their own full commentary of al Baqarah: 256 and Yunus: 47 ] burden of sins and also the burden of those whom they lead astray, without any remission of the (38) This verse refers to the belief of the punishment to be given to the misled followers for disbelievers that there is no life after death. and their own sins.

The Holy Prophet said:

“Man is positively influenced by his environment particularly by his associates whom he befriends.”

Imam Muhammad bin Ali al Baqir said:

“Keep aloof from the company of the sinners, do not live in their neighbourhood, and refrain from helping the aggressor and the unjust.”

Imam Jafar bin Muhammad as Sadiq said:

“Do not keep company with the wicked, even avoid acquaintanceship with them, lest you may also become like them, then you will be punished by Allah as they will be punished.”

قَدْ مَكَرَ الَّذِينَ مِنْ قَبْلِهِمْ فَأَتَى اللَّهُ بُنْيَانَهُمْ مِنَ الْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ السَّقْفُ مِنْ فَوْقِهِمْ وَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ {26}

[Pooya/Ali Commentary 16:26]

Allah gives the rope of respite to the disbelievers and the wicked in which they hang themselves in the end. Evil always devises plots against good, but the evil-doers finally shall be overcome and shall be mustered towards hell so that Allah may distinguish the evil from the good, as has been said in al Anfal: 36.

Some say the reference is also to the imposing structure Namrud built which when it was completed collapsed at the command of Allah by a violent storm, after which the people of Namrud lost memory of their language and began to speak in seventy different dialects, each quite unlike and different from the other.

ثُمَّ يَوْمَ الْقِيَامَةِ يُخْزِيهِمْ وَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تُشَاقُّونَ فِيهِمْ ۚ قَالَ الَّذِينَ أُوتُوا الْعِلْمَ إِنَّ الْخِزْيَ الْيَوْمَ وَالسُّوءَ عَلَى الْكَافِرِينَ {27}

[Pooya/Ali Commentary 16:27]

Utul ilm (those who have been given knowledge) indicates that there are some whom Allah has given divine knowledge. They are the Holy Prophet and his thoroughly purified Ahl ul Bayt (Ahzab: 33) who are divinely chosen and commissioned to preserve and preach the truth. See commentary of Ali Imran: 7 and 18 and Nisa: 162.

الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ ۖ فَأَلْقَوُا السَّلَمَ مَا كُنَّا نَعْمَلُ مِنْ سُوءٍ ۚ بَلَىٰ إِنَّ اللَّهَ عَلِيمٌ بِمَا كُنْتُمْ تَعْمَلُونَ{28}

[Pooya/Ali Commentary 16:28]

فَادْخُلُوا أَبْوَابَ جَهَنَّمَ خَالِدِينَ فِيهَا ۖ فَلَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ {29}

[Pooya/Ali Commentary 16:29]

وَقِيلَ لِلَّذِينَ اتَّقَوْا مَاذَا أَنْزَلَ رَبُّكُمْ ۚ قَالُوا خَيْرًا ۗ لِلَّذِينَ أَحْسَنُوا فِي هَٰذِهِ الدُّنْيَا حَسَنَةٌ ۚ وَلَدَارُ الْآخِرَةِ خَيْرٌ ۚ وَلَنِعْمَ دَارُ الْمُتَّقِينَ {30}

[Pooya/Ali Commentary 16:30]

جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۖ لَهُمْ فِيهَا مَا يَشَاءُونَ ۚ كَذَٰلِكَ يَجْزِي اللَّهُ الْمُتَّقِينَ {31}

[Pooya/Ali Commentary 16:31]

الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ ۙ يَقُولُونَ سَلَامٌ عَلَيْكُمُ ادْخُلُوا الْجَنَّةَ بِمَا كُنْتُمْ تَعْمَلُونَ {32}

[Pooya/Ali Commentary 16:32]

هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ يَأْتِيَ أَمْرُ رَبِّكَ ۚ كَذَٰلِكَ فَعَلَ الَّذِينَ مِنْ قَبْلِهِمْ ۚ وَمَا ظَلَمَهُمُ اللَّهُ وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ {33}

[Pooya/Ali Commentary 16:33]

فَأَصَابَهُمْ سَيِّئَاتُ مَا عَمِلُوا وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ {34}

[Pooya/Ali Commentary 16:34]

وَقَالَ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا عَبَدْنَا مِنْ دُونِهِ مِنْ شَيْءٍ نَحْنُ وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِنْ دُونِهِ مِنْ شَيْءٍ ۚ كَذَٰلِكَ فَعَلَ الَّذِينَ مِنْ قَبْلِهِمْ ۚ فَهَلْ عَلَى الرُّسُلِ إِلَّا الْبَلَاغُ الْمُبِينُ {35}

[Pooya/Ali Commentary 16:35]

Aqa Mahdi Puya says:

It is an old excuse of the evil-doers to shift the responsibility of their actions to Allah by wilfully concealing the fact that He has given a free will to every human being, and sent His messengers with true guidance in every age to all peoples. See commentary of

al Baqarah:256 and Yunus:47.

وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ ۖ فَمِنْهُمْ مَنْ هَدَى اللَّهُ وَمِنْهُمْ مَنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ ۚ فَسِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ {36}

[Pooya/Ali Commentary 16:36] (see commentary for verse 35)

إِنْ تَحْرِصْ عَلَىٰ هُدَاهُمْ فَإِنَّ اللَّهَ لَا يَهْدِي مَنْ يُضِلُّ ۖ وَمَا لَهُمْ مِنْ نَاصِرِينَ {37}

[Pooya/Ali Commentary 16:37]

وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ ۙ لَا يَبْعَثُ اللَّهُ مَنْ يَمُوتُ ۚ بَلَىٰ وَعْدًا عَلَيْهِ حَقًّا وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ {38}

[Pooya/Ali Commentary 16:38]

لِيُبَيِّنَ لَهُمُ الَّذِي يَخْتَلِفُونَ فِيهِ وَلِيَعْلَمَ الَّذِينَ كَفَرُوا أَنَّهُمْ كَانُوا كَاذِبِينَ {39}

[Pooya/Ali Commentary 16:39]

إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَنْ نَقُولَ لَهُ كُنْ فَيَكُونُ {40}

[Pooya/Ali Commentary 16:40]

وَالَّذِينَ هَاجَرُوا فِي اللَّهِ مِنْ بَعْدِ مَا ظُلِمُوا لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً ۖ وَلَأَجْرُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ {41}

[Pooya/Ali Commentary 16:41]

Only those who undertook migration (hijrat) in the cause of Allah, when the oppressors forced them to choose between Allah and worldly comforts, are entitled to the highest honours, for having made a great sacrifice in the cause of Allah. Such were the early Muslim migrants to Abyssinia and such were the later migrants to Madina.

الَّذِينَ صَبَرُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ {42}

[Pooya/Ali Commentary 16:42]

وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ ۚ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ {43}

[Pooya/Ali Commentary 16:43]

Dhikr refers to the Quran, and it is also one of the names of the Holy Prophet. See the commentary of Al Hijr: 9 and Talaq: 10 and 11. Ahl ul dhikr (the people of dhikr) are the Ahl ul Bayt. See the commentary of al Baqarah: ‘ and hadith al thaqalayn on page 6.

Aqa Mahdi Puya says:

Dhikr literally means to call back to memory, or in other words to have something in conscious mind. It has been used figuratively for a stimulus which brings an object into the focus of consciousness. To be conscious of Allah, the Quran, the other scriptures and the Holy Prophet has been described as dhikr.

Some commentators hold that here dhikr refers to the previous scriptures and ahlul dhikr refers to the Jews and the Christians, but it is certainly a bad example of misinterpretation because even an ordinary teacher of Islamic ideology would not command a Muslim to refer to the Jewish and Christian scholars to remove his doubts, leave alone the all-wise Lord of the worlds. Dhikr means to be conscious of Allah and ahl refers to those who are always conscious of Allah as asserted in An Nur: 37. Also dhikr means the Quran or the Holy Prophet and ahl refers to the people identified with the Holy Prophet and the Quran, thoroughly purified by Allah (Ahzab: 33) and are always with the Quran as per hadith al thaqalayn.

بِالْبَيِّنَاتِ وَالزُّبُرِ ۗ وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ {44}

[Pooya/Ali Commentary 16:44] (see commentary for verse 43)

أَفَأَمِنَ الَّذِينَ مَكَرُوا السَّيِّئَاتِ أَنْ يَخْسِفَ اللَّهُ بِهِمُ الْأَرْضَ أَوْ يَأْتِيَهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ {45}

[Pooya/Ali Commentary 16:45]

أَوْ يَأْخُذَهُمْ فِي تَقَلُّبِهِمْ فَمَا هُمْ بِمُعْجِزِينَ {46}

[Pooya/Ali Commentary 16:46]

أَوْ يَأْخُذَهُمْ عَلَىٰ تَخَوُّفٍ فَإِنَّ رَبَّكُمْ لَرَءُوفٌ رَحِيمٌ {47}

[Pooya/Ali Commentary 16:47]

أَوَلَمْ يَرَوْا إِلَىٰ مَا خَلَقَ اللَّهُ مِنْ شَيْءٍ يَتَفَيَّأُ ظِلَالُهُ عَنِ الْيَمِينِ وَالشَّمَائِلِ سُجَّدًا لِلَّهِ وَهُمْ دَاخِرُونَ {48}

[Pooya/Ali Commentary 16:48]

The believers and the angels prostrate before Allah by their own free will to acknowledge the supreme authority of their Lord. All other creations cast their shadows to the right and the left to prostrate before Allah in all humbleness. Though outwardly the disbelievers do not prostrate before Allah, yet their native nature obeys the Creator-Lord of the worlds and one day they will meet the natural end of life, howsoever they may try to avoid it.

وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مِنْ دَابَّةٍ وَالْمَلَائِكَةُ وَهُمْ لَا يَسْتَكْبِرُونَ {49}

[Pooya/Ali Commentary 16:49]

يَخَافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ ۩ {50}

[Pooya/Ali Commentary 16:50]

وَقَالَ اللَّهُ لَا تَتَّخِذُوا إِلَٰهَيْنِ اثْنَيْنِ ۖ إِنَّمَا هُوَ إِلَٰهٌ وَاحِدٌ ۖ فَإِيَّايَ فَارْهَبُونِ {51}

[Pooya/Ali Commentary 16:51]

This verse apparently refers to the doctrine of dualism-Yazdan (the source of goodness) and Ahriman (the source of evil); but the source of both is one, therefore man must rely on Allah under all circumstances and fear Him alone.

وَلَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَلَهُ الدِّينُ وَاصِبًا ۚ أَفَغَيْرَ اللَّهِ تَتَّقُونَ {52}

[Pooya/Ali Commentary 16:52]

وَمَا بِكُمْ مِنْ نِعْمَةٍ فَمِنَ اللَّهِ ۖ ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ {53}

[Pooya/Ali Commentary 16:53]

Refer to Yunus: 12.

When afflicted by a misfortune man turns to Allah for help, but when He removes the affliction he forgets Him and ungratefully turns to others.

ثُمَّ إِذَا كَشَفَ الضُّرَّ عَنْكُمْ إِذَا فَرِيقٌ مِنْكُمْ بِرَبِّهِمْ يُشْرِكُونَ {54}

[Pooya/Ali Commentary 16:54] (see commentary for verse 53)

لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ ۚ فَتَمَتَّعُوا ۖ فَسَوْفَ تَعْلَمُونَ {55}

[Pooya/Ali Commentary 16:55]

وَيَجْعَلُونَ لِمَا لَا يَعْلَمُونَ نَصِيبًا مِمَّا رَزَقْنَاهُمْ ۗ تَاللَّهِ لَتُسْأَلُنَّ عَمَّا كُنْتُمْ تَفْتَرُونَ {56}

[Pooya/Ali Commentary 16:56]

Refer to An-am: 137.

وَيَجْعَلُونَ لِلَّهِ الْبَنَاتِ سُبْحَانَهُ ۙ وَلَهُمْ مَا يَشْتَهُونَ {57}

[Pooya/Ali Commentary 16:57]

Aqa Mahdi Puya says:

Some of the pagan Arabs called angels the daughters of Allah, because they, and others like them, could not have the awareness of reality beyond the material phenomena. They found males and females among the living beings, so, applying this theory, they took God (father) as male and the angels as females(daughters) .

وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ {58}

[Pooya/Ali Commentary 16:58] (see commentary for verse 57)

يَتَوَارَىٰ مِنَ الْقَوْمِ مِنْ سُوءِ مَا بُشِّرَ بِهِ ۚ أَيُمْسِكُهُ عَلَىٰ هُونٍ أَمْ يَدُسُّهُ فِي التُّرَابِ ۗ أَلَا سَاءَ مَا يَحْكُمُونَ {59}

[Pooya/Ali Commentary 16:59] (see commentary for verse 57)

لِلَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ مَثَلُ السَّوْءِ ۖ وَلِلَّهِ الْمَثَلُ الْأَعْلَىٰ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ {60}

[Pooya/Ali Commentary 16:60] (see commentary for verse 57)

وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِمْ مَا تَرَكَ عَلَيْهَا مِنْ دَابَّةٍ وَلَٰكِنْ يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُسَمًّى ۖ فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ {61}

[Pooya/Ali Commentary 16:61]

Refer to the commentary of Al Araf: 34 and Yunus: 49.

وَيَجْعَلُونَ لِلَّهِ مَا يَكْرَهُونَ وَتَصِفُ أَلْسِنَتُهُمُ الْكَذِبَ أَنَّ لَهُمُ الْحُسْنَىٰ ۖ لَا جَرَمَ أَنَّ لَهُمُ النَّارَ وَأَنَّهُمْ مُفْرَطُونَ {62}

[Pooya/Ali Commentary 16:62]

Refer to the commentary of verses 57 to 60 of this surah.

تَاللَّهِ لَقَدْ أَرْسَلْنَا إِلَىٰ أُمَمٍ مِنْ قَبْلِكَ فَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَهُوَ وَلِيُّهُمُ الْيَوْمَ وَلَهُمْ عَذَابٌ أَلِيمٌ {63}

[Pooya/Ali Commentary 16:63]

Refer to the commentary of Al Araf: 16 and 17.

وَمَا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ إِلَّا لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُوا فِيهِ ۙ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ {64}

[Pooya/Ali Commentary 16:64]

“Which they differ”, may cover polytheism, dualism, trinity, crucification and resurrection of prophet Isa, and what is permissible and what is forbidden, and in fact all other points of difference .

وَاللَّهُ أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَسْمَعُونَ {65}

[Pooya/Ali Commentary 16:65]

Some commentators interpret this verse as under:

When ignorance kills the soul, the life-giving fertilising shower of Allah’s revelation (the Quran) puts new life into it through its guidance, wisdom and mercy.

وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً ۖ نُسْقِيكُمْ مِمَّا فِي بُطُونِهِ مِنْ بَيْنِ فَرْثٍ وَدَمٍ لَبَنًا خَالِصًا سَائِغًا لِلشَّارِبِينَ {66}

[Pooya/Ali Commentary 16:66]

وَمِنْ ثَمَرَاتِ النَّخِيلِ وَالْأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَعْقِلُونَ {67}

[Pooya/Ali Commentary 16:67]

Aqa Mahdi Puya say:

There are wholesome drinks and food that can be had from the date-palm and the grapes, such as vinegar and other non-intoxicating drinks. If sakar is taken in the sense of fermented intoxicating drinks, even then this verse does not affect the prohibition.

وَأَوْحَىٰ رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ {68}

[Pooya/Ali Commentary 16:68]

For various meanings of wahi refer to the commentary of Al Fatihah: 7 on pages 27 and 28. In this verse wahi means inspiration through instinctive urge created by Allah. In Zilzal: 5 it is said that Allah revealed (awha) to the earth. The disciples of Isa were inspired (awhaytu) to believe in Allah and prophet Isa, in Ma-idah: 111. The mother of Musa was inspired (awhayna) to suckle Musa in Al Qasas: 7.

Whosoever receives wahi does not become the messenger or prophet of Allah.

Aqa Mahdi Puya says:

Wahi, in its wider sense, is applicable to any knowledge or action (of a conscious being) which is not obtained by observation and experience.

ثُمَّ كُلِي مِنْ كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلًا ۚ يَخْرُجُ مِنْ بُطُونِهَا شَرَابٌ مُخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاءٌ لِلنَّاسِ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ {69}

[Pooya/Ali Commentary 16:69]

وَاللَّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّاكُمْ ۚ وَمِنْكُمْ مَنْ يُرَدُّ إِلَىٰ أَرْذَلِ الْعُمُرِ لِكَيْ لَا يَعْلَمَ بَعْدَ عِلْمٍ شَيْئًا ۚ إِنَّ اللَّهَ عَلِيمٌ قَدِيرٌ {70}

[Pooya/Ali Commentary 16:70]

وَاللَّهُ فَضَّلَ بَعْضَكُمْ عَلَىٰ بَعْضٍ فِي الرِّزْقِ ۚ فَمَا الَّذِينَ فُضِّلُوا بِرَادِّي رِزْقِهِمْ عَلَىٰ مَا مَلَكَتْ أَيْمَانُهُمْ فَهُمْ فِيهِ سَوَاءٌ ۚ أَفَبِنِعْمَةِ اللَّهِ يَجْحَدُونَ {71}

[Pooya/Ali Commentary 16:71]

وَاللَّهُ جَعَلَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا وَجَعَلَ لَكُمْ مِنْ أَزْوَاجِكُمْ بَنِينَ وَحَفَدَةً وَرَزَقَكُمْ مِنَ الطَّيِّبَاتِ ۚ أَفَبِالْبَاطِلِ يُؤْمِنُونَ وَبِنِعْمَتِ اللَّهِ هُمْ يَكْفُرُونَ {72}

[Pooya/Ali Commentary 16:72]

Refer to the commentary of Nisa: I and Araf: 189 and 190.

وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَمْلِكُ لَهُمْ رِزْقًا مِنَ السَّمَاوَاتِ وَالْأَرْضِ شَيْئًا وَلَا يَسْتَطِيعُونَ {73}

[Pooya/Ali Commentary 16:73]

فَلَا تَضْرِبُوا لِلَّهِ الْأَمْثَالَ ۚ إِنَّ اللَّهَ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ {74}

[Pooya/Ali Commentary 16:74]

ضَرَبَ اللَّهُ مَثَلًا عَبْدًا مَمْلُوكًا لَا يَقْدِرُ عَلَىٰ شَيْءٍ وَمَنْ رَزَقْنَاهُ مِنَّا رِزْقًا حَسَنًا فَهُوَ يُنْفِقُ مِنْهُ سِرًّا وَجَهْرًا ۖ هَلْ يَسْتَوُونَ ۚ الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ {75}

[Pooya/Ali Commentary 16:75]

Aqa Mahdi Puya says:

Islam teaches man to be active and useful to himself and others. Self-denial and disinterestedness in the collective life are not encouraged by Islam.

On the one hand there was Ali ibn abi Talib, the truest identity of Holy Prophet, who gave away whatever he had in the cause of Allah (Imam Husayn, his son, reached the highest peak of giving away in the way of Allah), left no stone unturned and spared nothing that belonged to him or was in his power to establish the true faith, in the worst circumstance (Refer to the commentary of Ali Imran: 52 and 53 for dawat dhil ashirah; Al Baqarah: 207 and Anfal: 30 for the night of hijrat; Ali Imran: 13 for the battle of Badr;

Al Baqarah: 214 and 251 for the battle of Khandaq; Ali Imran: 121, 122, 128, 140 to 142, 144, 151 to 156, 159, 166 to 168 and Anfal: 16 for the battle of Uhad; Al Bara-at: 25 to 27 for the battle of Hunayn, and many other services he rendered to help and protect the Holy Prophet and his mission in whose recognition the Holy Prophet declared at Ghadir Khum: “Of whomsoever I am mawla, Ali is his mawla” (see commentary of Al Ma-idah: 67).

On the other hand there were in the history of Islam those who not only always shrinked and stepped back at crucial times but also deserted the Holy Prophet whenever odds were against him. See commentary of Al Baqarah: 214 and 251; Ali Imran: 121, 122, 128, 140 to 142, 151 to 156, 159, 166 to 168; Anfal: 16; and Al-Bara-at: 25 to 27, and Nisa: 65.

وَضَرَبَ اللَّهُ مَثَلًا رَجُلَيْنِ أَحَدُهُمَا أَبْكَمُ لَا يَقْدِرُ عَلَىٰ شَيْءٍ وَهُوَ كَلٌّ عَلَىٰ مَوْلَاهُ أَيْنَمَا يُوَجِّهْهُ لَا يَأْتِ بِخَيْرٍ ۖ هَلْ يَسْتَوِي هُوَ وَمَنْ يَأْمُرُ بِالْعَدْلِ ۙ وَهُوَ عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ {76}

[Pooya/Ali Commentary 16:76] (see commentary for verse 75)

وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {77}

[Pooya/Ali Commentary 16:77]

وَاللَّهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ {78}

[Pooya/Ali Commentary 16:78]

أَلَمْ يَرَوْا إِلَى الطَّيْرِ مُسَخَّرَاتٍ فِي جَوِّ السَّمَاءِ مَا يُمْسِكُهُنَّ إِلَّا اللَّهُ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ {79}

[Pooya/Ali Commentary 16:79]

وَاللَّهُ جَعَلَ لَكُمْ مِنْ بُيُوتِكُمْ سَكَنًا وَجَعَلَ لَكُمْ مِنْ جُلُودِ الْأَنْعَامِ بُيُوتًا تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ ۙ وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَا أَثَاثًا وَمَتَاعًا إِلَىٰ حِينٍ {80}

[Pooya/Ali Commentary 16:80]

وَاللَّهُ جَعَلَ لَكُمْ مِمَّا خَلَقَ ظِلَالًا وَجَعَلَ لَكُمْ مِنَ الْجِبَالِ أَكْنَانًا وَجَعَلَ لَكُمْ سَرَابِيلَ تَقِيكُمُ الْحَرَّ وَسَرَابِيلَ تَقِيكُمْ بَأْسَكُمْ ۚ كَذَٰلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ {81}

[Pooya/Ali Commentary 16:81]

فَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ الْمُبِينُ {82}

[Pooya/Ali Commentary 16:82]

يَعْرِفُونَ نِعْمَتَ اللَّهِ ثُمَّ يُنْكِرُونَهَا وَأَكْثَرُهُمُ الْكَافِرُونَ {83}

[Pooya/Ali Commentary 16:83]

Ni-mat means bounty, favour, blessings.

Imam Jafar bin Muhammad as Sadiq said:

“The ni-mat of Allah was completed and perfected when the wilayah of Ali ibn abi Talib was confirmed at Ghadir Khum by the Holy Prophet by appointing him as the mawla(master) of the believers, just like him, to represent him in all affairs, after his departure from this world.”

If the commentary of Ma-idah: 5, 55 and 67 is studied carefully, it becomes clear and obvious that ni-mat, in this verse, refers to the Holy Prophet and his Ahl ul bayt; and “they deny it” refers to those who deprived them of their divine rights, harassed, persecuted and killed them.

وَيَوْمَ نَبْعَثُ مِنْ كُلِّ أُمَّةٍ شَهِيدًا ثُمَّ لَا يُؤْذَنُ لِلَّذِينَ كَفَرُوا وَلَا هُمْ يُسْتَعْتَبُونَ {84}

[Pooya/Ali Commentary 16:84]

Refer to the commentary of al Baqarah: 143; Nisa . 41 and Hud: 18 and verse 89 of this surah.

وَإِذَا رَأَى الَّذِينَ ظَلَمُوا الْعَذَابَ فَلَا يُخَفَّفُ عَنْهُمْ وَلَا هُمْ يُنْظَرُونَ {85}

[Pooya/Ali Commentary 16:85]

وَإِذَا رَأَى الَّذِينَ أَشْرَكُوا شُرَكَاءَهُمْ قَالُوا رَبَّنَا هَٰؤُلَاءِ شُرَكَاؤُنَا الَّذِينَ كُنَّا نَدْعُو مِنْ دُونِكَ ۖ فَأَلْقَوْا إِلَيْهِمُ الْقَوْلَ إِنَّكُمْ لَكَاذِبُونَ {86}

[Pooya/Ali Commentary 16:86]

وَأَلْقَوْا إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ ۖ وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ {87}

[Pooya/Ali Commentary 16:87]

الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ زِدْنَاهُمْ عَذَابًا فَوْقَ الْعَذَابِ بِمَا كَانُوا يُفْسِدُونَ {88}

[Pooya/Ali Commentary 16:88]

وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِمْ مِنْ أَنْفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَٰؤُلَاءِ ۚ وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ {89}

[Pooya/Ali Commentary 16:89]

The Holy Prophet, who came with the book ( a guide, a mercy and glad tidings to those who submit themselves to Allah) explaining all things, is a witness over all the witnesses. In addition to verses mentioned in the commentary of verse 84 of this surah, please refer to Bani Israil: 71 and An Nur: 24.

Evidence given by a witness can be accepted only when the witness has witnessed the event which is being examined. Every messenger of Allah will give evidence about the response of his people to whom he was sent to preach the message of Allah; while the Holy Prophet will be a witness over all the prophets and messengers of Allah who will be raised as witnesses over their respective followers.

The Holy Prophet said:

“I was the prophet of Allah when Adam was in the process of creation.”

It implies that he was present in this world from the very beginning and will be here till the end to witness that which had happened and that which is taking place. It is nothing but a fabricated and mischievous tale, very popular among the common Muslims, that when Jibra-il came to him he could not recognise him, and was frightened so much that he began to tremble in fear; and at last came to his senses when his wife and her uncle, Warqa bin Nawfil, told him that he was chosen as the last messenger of Allah.

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ {90}

[Pooya/Ali Commentary 16:90]

Allah commands justice, kindness and giving to kinsfolk that which is their due, therefore when the ruling party refused to acknowledge the rights of Bibi Fatimah in the matter of the inheritance of the garden of Fadak, they, in fact, accused the Holy Prophet of not carrying out the command of Allah given in this verse.

Please refer to the commentary of Anfal: 41; Bani Israil: 26; Rum: 38; and Hashr: 7, in the light of which Imam Muhammad bin Ali al Baqir said:

“In ‘giving to the relatives’ relatives refers to the relatives of the Holy Prophet.”

Aqa Mahdi Puya says:

Uthman ibn Mazun, one of the very early believers, said:

“I became a Muslim because of my friendship with the Holy Prophet, otherwise it was not a sincere avowal of belief; but when this verse was revealed I was with him and it changed my motivated and superficial declaration of faith into the “from the bottom of the heart” devotion to the religion of Islam. I went to Abu Talib and recited it before him. He said: ‘O people of Quraysh! Follow Muhammad. You will achieve success and walk on the right path. He does not command you to do anything but what is right, virtuous and the best.’ Then I went to Walid ibn Mughayra who, after hearing this verse said: ‘Muhammad has said a very good saying; and if his God has said it then certainly it is an excellent virtue.'”

Abu Talib wholeheartedly believed in the truthfulness of his nephew and his teachings from the very beginning.

وَأَوْفُوا بِعَهْدِ اللَّهِ إِذَا عَاهَدْتُمْ وَلَا تَنْقُضُوا الْأَيْمَانَ بَعْدَ تَوْكِيدِهَا وَقَدْ جَعَلْتُمُ اللَّهَ عَلَيْكُمْ كَفِيلًا ۚ إِنَّ اللَّهَ يَعْلَمُ مَا تَفْعَلُونَ{91}

[Pooya/Ali Commentary 16:91]

In 10 Hijra, on the 18th of Dhilhajj, the Holy Prophet obtained an oath of allegiance to Ali ibn abi Talib from all his followers (refer to Ma idah: 67), but they did not fulfil the covenant made with Allah and His prophet, though He commands them, in this verse, not to break their oaths after they had confirmed them and made Allah their surety.

Aqa Mahdi Puya says:

This verse enjoins fulfilment of all promises, undertakings, pacts or covenants particularly when Allah has been made the surety, provided they are not ungodly or contrary to Islamic injunctions as implied by the phrase ahdillah.

وَلَا تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَهَا مِنْ بَعْدِ قُوَّةٍ أَنْكَاثًا تَتَّخِذُونَ أَيْمَانَكُمْ دَخَلًا بَيْنَكُمْ أَنْ تَكُونَ أُمَّةٌ هِيَ أَرْبَىٰ مِنْ أُمَّةٍ ۚ إِنَّمَا يَبْلُوكُمُ اللَّهُ بِهِ ۚ وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ الْقِيَامَةِ مَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ {92}

[Pooya/Ali Commentary 16:92]

In continuation of the preceding verse it is stated that to break the covenant of Allah is like the foolish act of a woman who uses labour and skill to spin good and strong yarn and then untwist its constituent strands and break them into loose pieces.

Aqa Mahdi Puya says:

Bibi Zaynab, the daughter of Ali and Fatimah, quoted this verse before the Muslims who gathered in the streets of Kufa, when she was brought there after the martyrdom of Imam Husayn at Karbala. They had broken their covenant made with Allah and His prophet because they found one party more numerous than another and completely forgot that the vicissitudes of fortune was a test appointed by Allah.

The word ummat has been used here for imam as in al Baqarah: 143; Ali Imran: 104 and 110.

وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَٰكِنْ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ ۚ وَلَتُسْأَلُنَّ عَمَّا كُنْتُمْ تَعْمَلُونَ {93}

[Pooya/Ali Commentary 16:93]

Refer to the commentary of Ma-idah: 48; Ibrahim: 4 and Hud: 118.

وَلَا تَتَّخِذُوا أَيْمَانَكُمْ دَخَلًا بَيْنَكُمْ فَتَزِلَّ قَدَمٌ بَعْدَ ثُبُوتِهَا وَتَذُوقُوا السُّوءَ بِمَا صَدَدْتُمْ عَنْ سَبِيلِ اللَّهِ ۖ وَلَكُمْ عَذَابٌ عَظِيمٌ{94}

[Pooya/Ali Commentary 16:94]

وَلَا تَشْتَرُوا بِعَهْدِ اللَّهِ ثَمَنًا قَلِيلًا ۚ إِنَّمَا عِنْدَ اللَّهِ هُوَ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ {95}

[Pooya/Ali Commentary 16:95]

مَا عِنْدَكُمْ يَنْفَدُ ۖ وَمَا عِنْدَ اللَّهِ بَاقٍ ۗ وَلَنَجْزِيَنَّ الَّذِينَ صَبَرُوا أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ {96}

[Pooya/Ali Commentary 16:96]

مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ {97}

[Pooya/Ali Commentary 16:97]

فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ {98}

[Pooya/Ali Commentary 16:98]

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ {99}

[Pooya/Ali Commentary 16:99]

إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَالَّذِينَ هُمْ بِهِ مُشْرِكُونَ {100}

[Pooya/Ali Commentary 16:100]

وَإِذَا بَدَّلْنَا آيَةً مَكَانَ آيَةٍ ۙ وَاللَّهُ أَعْلَمُ بِمَا يُنَزِّلُ قَالُوا إِنَّمَا أَنْتَ مُفْتَرٍ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ {101}

[Pooya/Ali Commentary 16:101]

Aqa Mahdi Puya says:

Refer to the commentary of al Baqarah: 106; and Yunus: IS and 16, which deal with the true position of abrogation and changes in the Quran.

The doctrine of progressive revelation from age to age and time to time does not mean that Allah’s fundamental law changes. It was sheer ignorance of the infidels to charge the messenger of Allah with forgery because the message as revealed to him was in different form from that which was revealed before, when the core of the truth is the same, for it came from Allah. This verse refers to the changes the Quran introduced in the teachings of the previous scriptures because of which the infidels thought that it was a forgery, and asserts that the same holy spirit (Jibra-il) has brought the revelation to the Holy Prophet.

The idea of abrogation in the recitation of the Quran is a misconceived theory which has been dealt with by me in my essay “The genuineness of the Holy Quran.”

قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِنْ رَبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ {102}

[Pooya/Ali Commentary 16:102] (see commentary for verse 101)

وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّمَا يُعَلِّمُهُ بَشَرٌ ۗ لِسَانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌّ وَهَٰذَا لِسَانٌ عَرَبِيٌّ مُبِينٌ {103}

[Pooya/Ali Commentary 16:103] (see commentary for verse 101)

إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّهِ لَا يَهْدِيهِمُ اللَّهُ وَلَهُمْ عَذَابٌ أَلِيمٌ {104}

[Pooya/Ali Commentary 16:104] (see commentary for verse 101)

إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّهِ ۖ وَأُولَٰئِكَ هُمُ الْكَاذِبُونَ {105}

[Pooya/Ali Commentary 16:105] (see commentary for verse 101)

مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَٰكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ {106}

[Pooya/Ali Commentary 16:106]

Aqa Mahdi Puya says:

This verse clearly enjoins taqiyah-concealing belief in Allah under compulsion or duress but heart remaining firm in faith. Taqiyah is not hypocrisy.

Once the infidels of Makka subjected Ammar Yasir to unspeakable tortures for his belief in Islam and forced him to utter a word construed as recantation, though his heart never waved and he came back to the Holy Prophet at once, who consoled him for his pain and confirmed his faith.

ذَٰلِكَ بِأَنَّهُمُ اسْتَحَبُّوا الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ وَأَنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ {107}

[Pooya/Ali Commentary 16:107]

The later part of the preceding verse and these verses refer to disbelievers. Refer to the commentary of al Baqarah: 7.

أُولَٰئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَارِهِمْ ۖ وَأُولَٰئِكَ هُمُ الْغَافِلُونَ {108}

[Pooya/Ali Commentary 16:108] (see commentary for verse 107)

لَا جَرَمَ أَنَّهُمْ فِي الْآخِرَةِ هُمُ الْخَاسِرُونَ {109}

[Pooya/Ali Commentary 16:109] (see commentary for verse 107)

ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ {110}

[Pooya/Ali Commentary 16:110]

يَوْمَ تَأْتِي كُلُّ نَفْسٍ تُجَادِلُ عَنْ نَفْسِهَا وَتُوَفَّىٰ كُلُّ نَفْسٍ مَا عَمِلَتْ وَهُمْ لَا يُظْلَمُونَ {111}

[Pooya/Ali Commentary 16:111]

وَضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِنْ كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ {112}

[Pooya/Ali Commentary 16:112]

وَلَقَدْ جَاءَهُمْ رَسُولٌ مِنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ الْعَذَابُ وَهُمْ ظَالِمُونَ {113}

[Pooya/Ali Commentary 16:113]

فَكُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلَالًا طَيِّبًا وَاشْكُرُوا نِعْمَتَ اللَّهِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ {114}

[Pooya/Ali Commentary 16:114]

إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ ۖ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ{115}

[Pooya/Ali Commentary 16:115]

Refer to the commentary of al Baqarah: 173 and An-am: I 19 to 122, and 137.

وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَٰذَا حَلَالٌ وَهَٰذَا حَرَامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ ۚ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ {116}

[Pooya/Ali Commentary 16:116] (see commentary for verse 115)

مَتَاعٌ قَلِيلٌ وَلَهُمْ عَذَابٌ أَلِيمٌ {117}

[Pooya/Ali Commentary 16:117]

وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا مَا قَصَصْنَا عَلَيْكَ مِنْ قَبْلُ ۖ وَمَا ظَلَمْنَاهُمْ وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ {118}

[Pooya/Ali Commentary 16:118]

Refer to the commentary of Ali Imran: 93.

ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُوا السُّوءَ بِجَهَالَةٍ ثُمَّ تَابُوا مِنْ بَعْدِ ذَٰلِكَ وَأَصْلَحُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ {119}

[Pooya/Ali Commentary 16:119]

Refer to he commentary of Nisa: 17.

إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ {120}

[Pooya/Ali Commentary 16:120]

Refer to the commentary of Al Baqarah: 124 and 130 ; and An-am: 76 to 91.

Aqa Mahdi Puya says:

Ibrahim has been referred to as an individual but described as ummat which cannot be interpreted in any other way but to say that “Ibrahim was indeed an Imam”-a distinctive person or a leader of mankind. In the Quran the word ummat has been used to refer to a distinctly distinguished person, or group, or a period of time or a position of space-to which attention is drawn.

شَاكِرًا لِأَنْعُمِهِ ۚ اجْتَبَاهُ وَهَدَاهُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ {121}

[Pooya/Ali Commentary 16:121] (see commentary for verse 120)

وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ {122}

[Pooya/Ali Commentary 16:122] (see commentary for verse 120)

ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۖ وَمَا كَانَ مِنَ الْمُشْرِكِينَ {123}

[Pooya/Ali Commentary 16:123] (see commentary for verse 120)

إِنَّمَا جُعِلَ السَّبْتُ عَلَى الَّذِينَ اخْتَلَفُوا فِيهِ ۚ وَإِنَّ رَبَّكَ لَيَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ {124}

[Pooya/Ali Commentary 16:124]

In this wonderful passage are laid down principles of religious teaching, which are good for all times.

Aqa Mahdi Puya says:

In the Quran wisdom implies a gift or endowment of Allah given to His prophets and His chosen representatives (from among the ali Ibrahim) as explained in the commentary of Al Baqarah: 231, 269 ; Ali Imran: 48, 81, 101 to 115, 164 ; and Nisa: 54, 113; also refer to Luqman: 12; Ahzab: 34; Sad: 20; and Jumu-ah: 2. Those who follow them and use their wisdom can also invite people to the truth.

The Holy Prophet said:

“I am the city of knowledge and Ali is its gate.”

Please refer to the introduction of al-Bara-at according to which only the Holy Prophet or Ali were entitled to preach the message of Allah.

ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ ۖ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ {125}

[Pooya/Ali Commentary 16:125]

وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ ۖ وَلَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ {126}

[Pooya/Ali Commentary 16:126]

Aqa Mahdi Puya says:

In strictest equity the Quran allows those who have been wronged or oppressed to pay back in the same coin but the sufferer is not entitled to give a worse blow than is given to him. But those who have reached a higher spiritual level do not even do that. They restrain themselves, and are patient, and they forgive for the sake of Allah and in the way of Allah.

وَاصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللَّهِ ۚ وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُ فِي ضَيْقٍ مِمَّا يَمْكُرُونَ {127}

[Pooya/Ali Commentary 16:127] (see commentary for verse 126)

إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ هُمْ مُحْسِنُونَ {128}

[Pooya/Ali Commentary 16:128] (see commentary for verse 126)
Source:quran.al-islam.org


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