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

طس ۚ تِلْكَ آيَاتُ الْقُرْآنِ وَكِتَابٍ مُبِينٍ {1}

[Pooya/Ali Commentary 27:1]

Refer to the commentary of al Baqarah: 1 for Ta, Sin (huruf muqatti-at); and Ma-idah : 15; Yunus: 1 and Hijr: 1 for the verses of the Quran and the book that makes truth manifest.


هُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ {2}

[Pooya/Ali Commentary 27:2]

Refer to the commentary of al Baqarah: 2 to 5, wherein the Quran describes the qualities of true believers as it does in these verses. It does not mention names. When a quality is spoken in general terms it obviously refers to its highest degree of excellence. As said in the commentary of verses 2 to 5 of al Baqarah the perfection had only been attained by the Holy Prophet and his Ahl ul Bayt. Other believers also possess such qualities in different degrees depending on resignation and submission to the will of Allah.


الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ بِالْآخِرَةِ هُمْ يُوقِنُونَ {3}

[Pooya/Ali Commentary 27:3] (see commentary for verse 2)

إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ زَيَّنَّا لَهُمْ أَعْمَالَهُمْ فَهُمْ يَعْمَهُونَ {4}

[Pooya/Ali Commentary 27:4]

As AR RAHMAN (see commentary of al Fatihah: 1) Allah gives His bounties to one and all, whether believers or disbelievers, but the disbelievers, self-conceited, deny the beneficent Lord and follow evil by using the bounties given to them, to spread corruption in the earth. In this way they not only deceive their own souls but lead others astray. This verse particularly refers to men of means and rulers.

Zayyanna lahum amalahum (We have made their deeds fairseeming to them) refers to the bounties which make most of men self-conceited and arrogant, whereas they should be grateful to the Lord. A true believer always gives thanks to Allah, glorifies and remembers Him.

In verse 43 of An-am it is said that “Shaytan made their deeds fairseeming to them” which refers to their hardened hearts and inherent wickedness created and developed in them on account of following the satanic promptings.


أُولَٰئِكَ الَّذِينَ لَهُمْ سُوءُ الْعَذَابِ وَهُمْ فِي الْآخِرَةِ هُمُ الْأَخْسَرُونَ {5}

[Pooya/Ali Commentary 27:5]

وَإِنَّكَ لَتُلَقَّى الْقُرْآنَ مِنْ لَدُنْ حَكِيمٍ عَلِيمٍ {6}

[Pooya/Ali Commentary 27:6]

إِذْ قَالَ مُوسَىٰ لِأَهْلِهِ إِنِّي آنَسْتُ نَارًا سَآتِيكُمْ مِنْهَا بِخَبَرٍ أَوْ آتِيكُمْ بِشِهَابٍ قَبَسٍ لَعَلَّكُمْ تَصْطَلُونَ {7}

[Pooya/Ali Commentary 27:7]

Refer to the commentary of Ta Ha: 9 to 98 and other references mentioned therein for prophet Musa, and Bani Israil: 101 for the “nine signs” given to Musa.

Aqa Mahdi Puya says:

The fire Musa saw was a divine manifestation, so whosoever was in it and around it (Musa and the angels) were blessed. There is no possibility to take it as the identification or incarnation of God. “Glory be to Allah, the Lord of the worlds” confirms it. It was Allah (not the fire) who called unto Musa. The voice came from the direction of the fire, or the right side of the valley, or from the tree (Qasas: 30).

The fear Musa felt was not the fear of the serpents, nor was Musa afraid of the harm that could occur to him but he was apprehensive of the possible confusion that could mislead the people. No Prophet could have any fright in the presence of Allah. So the false accusation of fright attributed to the Holy Prophet when Jibrail came with the first revelation should be rejected outright as a blasphemy. Refer to the commentary of Ali Imran: 48.


فَلَمَّا جَاءَهَا نُودِيَ أَنْ بُورِكَ مَنْ فِي النَّارِ وَمَنْ حَوْلَهَا وَسُبْحَانَ اللَّهِ رَبِّ الْعَالَمِينَ {8}

[Pooya/Ali Commentary 27:8] (see commentary for verse 7)

يَا مُوسَىٰ إِنَّهُ أَنَا اللَّهُ الْعَزِيزُ الْحَكِيمُ {9}

[Pooya/Ali Commentary 27:9] (see commentary for verse 7)

وَأَلْقِ عَصَاكَ ۚ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّىٰ مُدْبِرًا وَلَمْ يُعَقِّبْ ۚ يَا مُوسَىٰ لَا تَخَفْ إِنِّي لَا يَخَافُ لَدَيَّ الْمُرْسَلُونَ {10}

[Pooya/Ali Commentary 27:10] (see commentary for verse 7)

إِلَّا مَنْ ظَلَمَ ثُمَّ بَدَّلَ حُسْنًا بَعْدَ سُوءٍ فَإِنِّي غَفُورٌ رَحِيمٌ {11}

[Pooya/Ali Commentary 27:11] (see commentary for verse 7)

وَأَدْخِلْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ ۖ فِي تِسْعِ آيَاتٍ إِلَىٰ فِرْعَوْنَ وَقَوْمِهِ ۚ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ {12}

[Pooya/Ali Commentary 27:12] (see commentary for verse 7)

فَلَمَّا جَاءَتْهُمْ آيَاتُنَا مُبْصِرَةً قَالُوا هَٰذَا سِحْرٌ مُبِينٌ {13}

[Pooya/Ali Commentary 27:13] (see commentary for verse 7)

وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ ظُلْمًا وَعُلُوًّا ۚ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ {14}

[Pooya/Ali Commentary 27:14] (see commentary for verse 7)

وَلَقَدْ آتَيْنَا دَاوُودَ وَسُلَيْمَانَ عِلْمًا ۖ وَقَالَا الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنَا عَلَىٰ كَثِيرٍ مِنْ عِبَادِهِ الْمُؤْمِنِينَ {15}

[Pooya/Ali Commentary 27:15]

Refer to the commentary of Anbiya: 78 to 82 for the wisdom given to Dawud and Sulayman.

“We gave knowledge to Dawud and Sulayman” refers to the general divine design and arrangement of giving knowledge and wisdom to messengers and prophets directly. As stated in the commentary of al Baqarah: 78 and Ali Imran: 48 all the divinely appointed representatives of Allah, prophets and Imams of the Ahl ul Bayt, never received knowledge or learned anything from any one save Allah, because of which they were the fountainheads of knowledge and wisdom.

It is stated in Minhaj al Sadiqin that prophet Dawud had nineteen sons, and every one of them wanted to inherit his father’s kingdom. Allah sent Dawud nine questions with answers and asked him to appoint the son who gives the correct answers as his successor.

(i) Which is the nearest thing? Hereafter.
(ii) Which is the farthest thing? Time passed away
(iii) What phenomenon manifests love? Body with soul.
(iv) What phenomenon manifests dread? Body without soul.
(v) Which things remain the same? Sky and earth.
(vi) Which things ever remain different? Day and night.
(vii) Which things are opposed to each other. Life and death.
(viii) What ends in – goodness? Patience and forbearance at the time of anger.
(ix) What ends in evil? Haste at the time of anger

None save Sulayman, the youngest son, gave the correct answers, so he was made the heir of Dawud.

Aqa Mahdi Puya says:

The law of inheritance stated in this verse is the law of the Lord, and no one can ever make changes in the laws of the Lord save Himself or the Holy Prophet under His command (Bani Israil : 77). Now refer to the commentary of Bani Israil : 26; Nahl: 90 and Maryam: 2 to 15 for the issue of Fadak. To deprive Bibi Fatimah of her rightful inheritance a false tradition (The prophets of Allah neither inherit nor leave inheritance) was quoted. The Holy Prophet was a law-giver, therefore he could never break any law made by Allah. He was the best exemplar of the laws and doctrines preached by him.

The Holy Prophet said:

“Whenever you hear a tradition attributed to me, compare it with the Quran, and, if there is no contradiction between the two, accept it, otherwise reject it outright.”

Dawud who chose Sulayman, a prophet, to inherit his kingdom was also a prophet, therefore the tradition quoted to deprive Bibi Fatimah of her rightful inheritance was undoubtedly false. Please note that the superior most prophet of Allah, Muhammad al Mustafa, was granted all the wisdom, knowledge and authority over all created beings which was given to other prophets, in the highest degree by the most generous giver of all givers.


وَوَرِثَ سُلَيْمَانُ دَاوُودَ ۖ وَقَالَ يَا أَيُّهَا النَّاسُ عُلِّمْنَا مَنْطِقَ الطَّيْرِ وَأُوتِينَا مِنْ كُلِّ شَيْءٍ ۖ إِنَّ هَٰذَا لَهُوَ الْفَضْلُ الْمُبِينُ {16}

[Pooya/Ali Commentary 27:16] (see commentary for verse 15)

وَحُشِرَ لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ وَالْإِنْسِ وَالطَّيْرِ فَهُمْ يُوزَعُونَ {17}

[Pooya/Ali Commentary 27:17]

All varieties of Allah’s creation (men, animals, birds, jinn and spirits) were among the hosts of Sulayman.


حَتَّىٰ إِذَا أَتَوْا عَلَىٰ وَادِ النَّمْلِ قَالَتْ نَمْلَةٌ يَا أَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ وَجُنُودُهُ وَهُمْ لَا يَشْعُرُونَ {18}

[Pooya/Ali Commentary 27:18]

When Sulayman with his large army of men, jinn, spirits and animals entered a valley where several thousand ants were carrying on their daily routine on the surface of the earth, they at once decided to enter into their holes inside the earth so that they might not be inadvertantly crushed by the hosts of Sulayman.

According to Imam Jafar bin Muhammad as Sadiq there were large deposits of gold, silver and other very useful metals in that valley.


فَتَبَسَّمَ ضَاحِكًا مِنْ قَوْلِهَا وَقَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ {19}

[Pooya/Ali Commentary 27:19]

As Sulayman was given supernatural powers, he understood the language of the ants and ordered a halt to his hosts till the ants clear the way.

The ant is a very small and humble creature, yet they are given necessary intellect to manage their lives in orderly manner by doing that which is useful and avoiding that which is harmful. In spite of his great kingdom and supernatural powers, Sulayman humbly prays that his power and wisdom and all other gifts may be used for righteousness and for the benefit of all around him.

Awzini actually means-“Make me refrain from all activities save being thankful.”


وَتَفَقَّدَ الطَّيْرَ فَقَالَ مَا لِيَ لَا أَرَى الْهُدْهُدَ أَمْ كَانَ مِنَ الْغَائِبِينَ {20}

[Pooya/Ali Commentary 27:20]

These verses narrate the story of Saba or the queen of Sheba of the Bible (refer to chapters 10 and 11 of I Kings) whose Arabic name was Bilqis. Hudhud (hoopoe) is a light, graceful bird, with a yellow crest on its head. This bird served Sulayman as an efficient scout, and also used to discover water beneath the surface of the earth, as if a X-ray device was fixed in its eyes.

Tafaqqad literally means to find out a defect, but in verse 20 it is used for making an enquiry.

When Sulayman took a muster of the birds, he did not find the hoopoe, because he had a good reason for his absence. At that time he was surveying the vast realm of Saba, the queen of Sheba, where he went along with another hoopoe who met him while he was flying to report to Sulayman and (the other hoopoe) gave him an explicit description of the grandeur of her dominion, after hearing the might and glory of Sulayman’s kingdom. Sulayman’s hoopoe came back and told him what he saw, particularly about their religion that she and her people were the worshippers of the sun.

It is desirable (mustahab) to prostrate one’s self in adoration before Allah after reciting verse 26.

To test the hoopoe’s report Sulayman wrote a letter to Saba; and asked the hoopoe to go and deliver his letter to her and bring her reply.

Sulayman expressly began his letter with bismillahir rahmanir rahim, on which is based the true religion of unity of Allah, and invited her and her people to the true faith, not for worldly conquest but for the spreading of the light (guidance and wisdom) of Allah.

The queen, after consultation with her courtiers, decided to send a few gifts to Sulayman in order to find out that Sulayman was not like ordinary kings who conquer by violence. When her embassy came to Sulayman with the gifts, he refused to accept them because firstly Allah had given him better than that which He had given her, and secondly he was expecting her submission to the true religion. He told the embassy that soon his army would drive them forth from there, disgraced and humbled. After the embassy had departed he asked his chiefs: “Who can bring me her with her throne, before they come to me in submission.” A large, powerful jinn offered his services and assured Sulayman that he would do it before he would rise from his council. However strong and big a creature might be, it was not possible for him to go to a distant land and bring her and her throne in a few moments, unless the jinn had supernatural powers to do it. Although the jinn had boasted of his strength and supernatural power, yet when a man who had knowledge of the book said that he would bring them to him within the twinkling of an eye, Sulayman gave him permission. Soon the Queen, with her throne, was before him. See commentary of Rad: 43 to know about him who had the knowledge of the book. It is reported by Abu Ishaq Thalabi that Abdullah bin Salam asked the Holy Prophet to give the name of the man who had knowledge of the book and brought the queen of Sheba with her throne within the twinkling of an eye. The Holy Prophet said: “It was Ali.”

It is stated in Minhaj al Sadiqin and Umdat al Bayan that then the Holy Prophet said to Ali:

“O Ali, you helped all the prophets of Allah incognito (concealed from view), and you help me in propria persona (in person) manifestly.”

Ali ibn abi Talib is known as mazhar al aja-ib and mazhar al ghara-ib because, as willed by Allah, he used to appear in different forms to carry out divine plans under very special circumstances. These two epithets are exclusively reserved for Ali. Even today the true believers invoke Allah to send him for help. The famous dua, known as Nadi Ali, which the Holy Prophet recited, as commanded by Allah, at Khaybar refers to Ali as mazhar al aja-ib. Ali ibn abi Talib is also known as mushkil kusha, the remover of hardships. In every age, to many persons he comes personally to remove hardships. Through his name great spiritual achievements are attained. The Holy Prophet, and after him, Ali are acknowledged as the most superior possessors of the spiritual powers.

Aqa Mahdi Puya says:

The last sentence of verse 40 asserts that man’s submission and devotion to Allah is in his own interest. Allah is supreme in glory. He is self sufficient. He is free of all needs.

The queen was lodged in another building of the palace. To make the queen see the fallacy of outward appearance the floor of the palace was made of slabs of smooth glass that glistened like water. When she was brought into the palace she thought it was water, and tucked up her clothes to pass through it, showing her bare feet and ankles. Sulayman told her the real fact. She then realised that she had been wrongly worshipping the creation of God, the sun, deceived by outward appearance, instead of worshipping the creator. At once she submitted herself to Allah, the Lord of the worlds, whom Sulayman worshipped.


لَأُعَذِّبَنَّهُ عَذَابًا شَدِيدًا أَوْ لَأَذْبَحَنَّهُ أَوْ لَيَأْتِيَنِّي بِسُلْطَانٍ مُبِينٍ {21}

[Pooya/Ali Commentary 27:21] (see commentary for verse 20)

فَمَكَثَ غَيْرَ بَعِيدٍ فَقَالَ أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ {22}

[Pooya/Ali Commentary 27:22] (see commentary for verse 20)

إِنِّي وَجَدْتُ امْرَأَةً تَمْلِكُهُمْ وَأُوتِيَتْ مِنْ كُلِّ شَيْءٍ وَلَهَا عَرْشٌ عَظِيمٌ {23}

[Pooya/Ali Commentary 27:23] (see commentary for verse 20)

وَجَدْتُهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِنْ دُونِ اللَّهِ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لَا يَهْتَدُونَ{24}

[Pooya/Ali Commentary 27:24] (see commentary for verse 20)

أَلَّا يَسْجُدُوا لِلَّهِ الَّذِي يُخْرِجُ الْخَبْءَ فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ {25}

[Pooya/Ali Commentary 27:25] (see commentary for verse 20)

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ ۩ {26}

[Pooya/Ali Commentary 27:26] (see commentary for verse 20)

قَالَ سَنَنْظُرُ أَصَدَقْتَ أَمْ كُنْتَ مِنَ الْكَاذِبِينَ {27}

[Pooya/Ali Commentary 27:27] (see commentary for verse 20)

اذْهَبْ بِكِتَابِي هَٰذَا فَأَلْقِهْ إِلَيْهِمْ ثُمَّ تَوَلَّ عَنْهُمْ فَانْظُرْ مَاذَا يَرْجِعُونَ {28}

[Pooya/Ali Commentary 27:28] (see commentary for verse 20)

قَالَتْ يَا أَيُّهَا الْمَلَأُ إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ {29}

[Pooya/Ali Commentary 27:29] (see commentary for verse 20)

إِنَّهُ مِنْ سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ {30}

[Pooya/Ali Commentary 27:30] (see commentary for verse 20)

أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِينَ {31}

[Pooya/Ali Commentary 27:31] (see commentary for verse 20)

قَالَتْ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي أَمْرِي مَا كُنْتُ قَاطِعَةً أَمْرًا حَتَّىٰ تَشْهَدُونِ {32}

[Pooya/Ali Commentary 27:32] (see commentary for verse 20)

قَالُوا نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ وَالْأَمْرُ إِلَيْكِ فَانْظُرِي مَاذَا تَأْمُرِينَ {33}

[Pooya/Ali Commentary 27:33] (see commentary for verse 20)

قَالَتْ إِنَّ الْمُلُوكَ إِذَا دَخَلُوا قَرْيَةً أَفْسَدُوهَا وَجَعَلُوا أَعِزَّةَ أَهْلِهَا أَذِلَّةً ۖ وَكَذَٰلِكَ يَفْعَلُونَ {34}

[Pooya/Ali Commentary 27:34] (see commentary for verse 20)

وَإِنِّي مُرْسِلَةٌ إِلَيْهِمْ بِهَدِيَّةٍ فَنَاظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ {35}

[Pooya/Ali Commentary 27:35] (see commentary for verse 20)

فَلَمَّا جَاءَ سُلَيْمَانَ قَالَ أَتُمِدُّونَنِ بِمَالٍ فَمَا آتَانِيَ اللَّهُ خَيْرٌ مِمَّا آتَاكُمْ بَلْ أَنْتُمْ بِهَدِيَّتِكُمْ تَفْرَحُونَ {36}

[Pooya/Ali Commentary 27:36] (see commentary for verse 20)

ارْجِعْ إِلَيْهِمْ فَلَنَأْتِيَنَّهُمْ بِجُنُودٍ لَا قِبَلَ لَهُمْ بِهَا وَلَنُخْرِجَنَّهُمْ مِنْهَا أَذِلَّةً وَهُمْ صَاغِرُونَ {37}

[Pooya/Ali Commentary 27:37] (see commentary for verse 20)

قَالَ يَا أَيُّهَا الْمَلَأُ أَيُّكُمْ يَأْتِينِي بِعَرْشِهَا قَبْلَ أَنْ يَأْتُونِي مُسْلِمِينَ {38}

[Pooya/Ali Commentary 27:38] (see commentary for verse 20)

قَالَ عِفْرِيتٌ مِنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ تَقُومَ مِنْ مَقَامِكَ ۖ وَإِنِّي عَلَيْهِ لَقَوِيٌّ أَمِينٌ {39}

[Pooya/Ali Commentary 27:39] (see commentary for verse 20)

قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ ۚ فَلَمَّا رَآهُ مُسْتَقِرًّا عِنْدَهُ قَالَ هَٰذَا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ ۖ وَمَنْ شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ ۖ وَمَنْ كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ {40}

[Pooya/Ali Commentary 27:40] (see commentary for verse 20)

قَالَ نَكِّرُوا لَهَا عَرْشَهَا نَنْظُرْ أَتَهْتَدِي أَمْ تَكُونُ مِنَ الَّذِينَ لَا يَهْتَدُونَ {41}

[Pooya/Ali Commentary 27:41] (see commentary for verse 20)

فَلَمَّا جَاءَتْ قِيلَ أَهَٰكَذَا عَرْشُكِ ۖ قَالَتْ كَأَنَّهُ هُوَ ۚ وَأُوتِينَا الْعِلْمَ مِنْ قَبْلِهَا وَكُنَّا مُسْلِمِينَ {42}

[Pooya/Ali Commentary 27:42] (see commentary for verse 20)

وَصَدَّهَا مَا كَانَتْ تَعْبُدُ مِنْ دُونِ اللَّهِ ۖ إِنَّهَا كَانَتْ مِنْ قَوْمٍ كَافِرِينَ {43}

[Pooya/Ali Commentary 27:43] (see commentary for verse 20)

قِيلَ لَهَا ادْخُلِي الصَّرْحَ ۖ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةً وَكَشَفَتْ عَنْ سَاقَيْهَا ۚ قَالَ إِنَّهُ صَرْحٌ مُمَرَّدٌ مِنْ قَوَارِيرَ ۗ قَالَتْ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ {44}

[Pooya/Ali Commentary 27:44] (see commentary for verse 20)

وَلَقَدْ أَرْسَلْنَا إِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحًا أَنِ اعْبُدُوا اللَّهَ فَإِذَا هُمْ فَرِيقَانِ يَخْتَصِمُونَ {45}

[Pooya/Ali Commentary 27:45]

Refer to the commentary of Araf: 73 to 79; Hud: 61 to 68 for prophet Salih and the people of Thamud.

There were nine men among the people of Thamud who hatched a plan to kill prophet Salih, but their plot was foiled, and the whole community, which was involved in evil, was destroyed. A similar plot was made against the Holy Prophet by the tribal chiefs of Makka. See commentary of al Baqarah: 207.


قَالَ يَا قَوْمِ لِمَ تَسْتَعْجِلُونَ بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ ۖ لَوْلَا تَسْتَغْفِرُونَ اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ {46}

[Pooya/Ali Commentary 27:46] (see commentary for verse 45)

قَالُوا اطَّيَّرْنَا بِكَ وَبِمَنْ مَعَكَ ۚ قَالَ طَائِرُكُمْ عِنْدَ اللَّهِ ۖ بَلْ أَنْتُمْ قَوْمٌ تُفْتَنُونَ {47}

[Pooya/Ali Commentary 27:47] (see commentary for verse 45)

وَكَانَ فِي الْمَدِينَةِ تِسْعَةُ رَهْطٍ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ {48}

[Pooya/Ali Commentary 27:48] (see commentary for verse 45)

قَالُوا تَقَاسَمُوا بِاللَّهِ لَنُبَيِّتَنَّهُ وَأَهْلَهُ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِ مَا شَهِدْنَا مَهْلِكَ أَهْلِهِ وَإِنَّا لَصَادِقُونَ {49}

[Pooya/Ali Commentary 27:49] (see commentary for verse 45)

وَمَكَرُوا مَكْرًا وَمَكَرْنَا مَكْرًا وَهُمْ لَا يَشْعُرُونَ {50}

[Pooya/Ali Commentary 27:50] (see commentary for verse 45)

فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ مَكْرِهِمْ أَنَّا دَمَّرْنَاهُمْ وَقَوْمَهُمْ أَجْمَعِينَ {51}

[Pooya/Ali Commentary 27:51] (see commentary for verse 45)

فَتِلْكَ بُيُوتُهُمْ خَاوِيَةً بِمَا ظَلَمُوا ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَعْلَمُونَ {52}

[Pooya/Ali Commentary 27:52] (see commentary for verse 45)

وَأَنْجَيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ {53}

[Pooya/Ali Commentary 27:53] (see commentary for verse 45)

وَلُوطًا إِذْ قَالَ لِقَوْمِهِ أَتَأْتُونَ الْفَاحِشَةَ وَأَنْتُمْ تُبْصِرُونَ {54}

[Pooya/Ali Commentary 27:54]

Refer to the commentary of Araf: 80 to 84; Hud: 77 to 83 and Hijr 57 to 77 for prophet Lut.


أَئِنَّكُمْ لَتَأْتُونَ الرِّجَالَ شَهْوَةً مِنْ دُونِ النِّسَاءِ ۚ بَلْ أَنْتُمْ قَوْمٌ تَجْهَلُونَ {55}

[Pooya/Ali Commentary 27:55] (see commentary for verse 54)

فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا أَخْرِجُوا آلَ لُوطٍ مِنْ قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ {56}

[Pooya/Ali Commentary 27:56] (see commentary for verse 54)

فَأَنْجَيْنَاهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ قَدَّرْنَاهَا مِنَ الْغَابِرِينَ {57}

[Pooya/Ali Commentary 27:57] (see commentary for verse 54)

وَأَمْطَرْنَا عَلَيْهِمْ مَطَرًا ۖ فَسَاءَ مَطَرُ الْمُنْذَرِينَ {58}

[Pooya/Ali Commentary 27:58] (see commentary for verse 54)

قُلِ الْحَمْدُ لِلَّهِ وَسَلَامٌ عَلَىٰ عِبَادِهِ الَّذِينَ اصْطَفَىٰ ۗ آللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ {59}

[Pooya/Ali Commentary 27:59]

According to the Ahl ul Bayt “His (Allah’s) servants whom He has chosen for His message” are the Holy Prophet and his Ahl ul Bayt.


أَمَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنْزَلَ لَكُمْ مِنَ السَّمَاءِ مَاءً فَأَنْبَتْنَا بِهِ حَدَائِقَ ذَاتَ بَهْجَةٍ مَا كَانَ لَكُمْ أَنْ تُنْبِتُوا شَجَرَهَا ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ بَلْ هُمْ قَوْمٌ يَعْدِلُونَ {60}

[Pooya/Ali Commentary 27:60]

Refer to the commentary of An-am: 100.


أَمَّنْ جَعَلَ الْأَرْضَ قَرَارًا وَجَعَلَ خِلَالَهَا أَنْهَارًا وَجَعَلَ لَهَا رَوَاسِيَ وَجَعَلَ بَيْنَ الْبَحْرَيْنِ حَاجِزًا ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ {61}

[Pooya/Ali Commentary 27:61]

Refer to the commentary of Nahl: 15 and Furqan: 53.


أَمَّنْ يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ قَلِيلًا مَا تَذَكَّرُونَ {62}

[Pooya/Ali Commentary 27:62]

Recite this verse 12000 times to remove humanly unmanageable distress and hardships.

Aqa Mahdi Puya says:

Man is the vicegerent of Allah on the earth, but all are not equal in spiritual excellence. Refer to the commentary of An-am: 166. According to verse 11 of Mujadilah there are grades among the believers. The highest position is occupied by those whom Allah gave knowledge and wisdom.


أَمَّنْ يَهْدِيكُمْ فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ وَمَنْ يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ تَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ{63}

[Pooya/Ali Commentary 27:63]

Refer to the commentary of Furqan: 48.


أَمَّنْ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَمَنْ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ قُلْ هَاتُوا بُرْهَانَكُمْ إِنْ كُنْتُمْ صَادِقِينَ {64}

[Pooya/Ali Commentary 27:64]

Refer to the commentary of Yunus: 34.


قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ ۚ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ {65}

[Pooya/Ali Commentary 27:65]

What has been stated in this verse is true (refer to the commentary of al Baqarah: 3), but the prophets and divinely appointed Imams also know the secrets taught to them by Allah (refer to the commentary of rasikhuna fil ilm in Ali Imran: 7).


بَلِ ادَّارَكَ عِلْمُهُمْ فِي الْآخِرَةِ ۚ بَلْ هُمْ فِي شَكٍّ مِنْهَا ۖ بَلْ هُمْ مِنْهَا عَمُونَ {66}

[Pooya/Ali Commentary 27:66]

Refer to the commentary of Rad: 5; Bani Israil: 49 and An-am: 25.


وَقَالَ الَّذِينَ كَفَرُوا أَإِذَا كُنَّا تُرَابًا وَآبَاؤُنَا أَئِنَّا لَمُخْرَجُونَ {67}

[Pooya/Ali Commentary 27:67] (see commentary for verse 66)

لَقَدْ وُعِدْنَا هَٰذَا نَحْنُ وَآبَاؤُنَا مِنْ قَبْلُ إِنْ هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ {68}

[Pooya/Ali Commentary 27:68] (see commentary for verse 66)

قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُجْرِمِينَ {69}

[Pooya/Ali Commentary 27:69]

Aqa Mahdi Puya says:

“Travel” in this verse implies study of the history of nations to know the consequences of their theories, policies and actions.

Imam Ali said:

“O my son, although I have not lived with the people gone by but I have so closely studied their deeds, the events which took place, and the traditions and vestiges they have left behind, as if I have become one of them, as if I have lived with the first and the last of them.” (Nahj al Balagha)


وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُنْ فِي ضَيْقٍ مِمَّا يَمْكُرُونَ {70}

[Pooya/Ali Commentary 27:70]

Refer to the commentary of Nahl: 127.


وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ {71}

[Pooya/Ali Commentary 27:71]

قُلْ عَسَىٰ أَنْ يَكُونَ رَدِفَ لَكُمْ بَعْضُ الَّذِي تَسْتَعْجِلُونَ {72}

[Pooya/Ali Commentary 27:72]

وَإِنَّ رَبَّكَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ {73}

[Pooya/Ali Commentary 27:73]

Aqa Mahdi Puya says:

Refer to the verse 10 of an Nur to understand the grace of Allah mentioned in this verse.


وَإِنَّ رَبَّكَ لَيَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ {74}

[Pooya/Ali Commentary 27:74]

وَمَا مِنْ غَائِبَةٍ فِي السَّمَاءِ وَالْأَرْضِ إِلَّا فِي كِتَابٍ مُبِينٍ {75}

[Pooya/Ali Commentary 27:75]

The manifest book is inscribed in the lawhin makfuz (Buruj: 21 and 22); and verses 77 to 79 say that its knowledge is with no one except those thoroughly purified (Ahzab: 33). Verse 12 of Ya Sin says that Allah has confined everything in a manifest Imam (guide) for which refer to the commentary of al Baqarah: 2. Historically the Holy Prophet and the Imams of the Ahl ul Bayt were the only persons who did not receive knowledge, or learned anything, from any teacher or scholar. They were taught by Allah, therefore they were the fountainheads of knowledge and wisdom.


إِنَّ هَٰذَا الْقُرْآنَ يَقُصُّ عَلَىٰ بَنِي إِسْرَائِيلَ أَكْثَرَ الَّذِي هُمْ فِيهِ يَخْتَلِفُونَ {76}

[Pooya/Ali Commentary 27:76]

وَإِنَّهُ لَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ {77}

[Pooya/Ali Commentary 27:77]

إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ بِحُكْمِهِ ۚ وَهُوَ الْعَزِيزُ الْعَلِيمُ {78}

[Pooya/Ali Commentary 27:78]

فَتَوَكَّلْ عَلَى اللَّهِ ۖ إِنَّكَ عَلَى الْحَقِّ الْمُبِينِ {79}

[Pooya/Ali Commentary 27:79]

إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ {80}

[Pooya/Ali Commentary 27:80]

The dead, the deaf and the blind are the disbelievers whose obstinancy and perversity never allowed them to pay attention to the call of the Holy Prophet, so they turned away from Allah’s signs and rejected the truth.


وَمَا أَنْتَ بِهَادِي الْعُمْيِ عَنْ ضَلَالَتِهِمْ ۖ إِنْ تُسْمِعُ إِلَّا مَنْ يُؤْمِنُ بِآيَاتِنَا فَهُمْ مُسْلِمُونَ {81}

[Pooya/Ali Commentary 27:81]

Aqa Mahdi Puya says:

Allah can make whomsoever He wills to hear the call inviting to truth, but only the men of understanding who have the ability to believe will listen to the preaching of the Holy Prophet.


وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً مِنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ {82}

[Pooya/Ali Commentary 27:82]

The literal meaning of dabbah is slowly moving, crawling animal; beast of burden. Generally all commentators have chosen the word “beast” and interpreted the phrase dabbatan minal ard as the beast coming forth as the first sign of the day of judgement, touching the believers with the staff of Musa and marking the faces of the disbelievers with the seal of Sulayman. The last portion of this verse says that “he” who shall be brought forth from the earth will speak to the unjust that they did not believe with sure conviction in the signs of Allah, so it should be translated as an alive created being. The following note of Aqa Mahdi Puya correctly interprets the true meaning of this verse.

Aqa Mahdi Puya says:

Read verse 82 in the light of the commentary of verse 110 of Ali Imran wherein Allah addresses the best group raised among men to enjoin good and to prevent them from doing evil and mischief. In the end, before the final judgement is to be passed, the alive created being who will be brought forth from the earth to speak to the people should be of the same class and category, a human being of utmost accomplishments duly privileged to address the good as well as the wicked people. It is stated in the next verse that a group of disbelievers from every people will be gathered together before the day of resurrection. This is a day of partial resurrection (qiyamat sughra orraj-at). According to authentic traditions of the Ahl ul Bayt the living being referred to here is Imam Ali ibn abi Talib.


وَيَوْمَ نَحْشُرُ مِنْ كُلِّ أُمَّةٍ فَوْجًا مِمَّنْ يُكَذِّبُ بِآيَاتِنَا فَهُمْ يُوزَعُونَ {83}

[Pooya/Ali Commentary 27:83] (see commentary for verse 82)

حَتَّىٰ إِذَا جَاءُوا قَالَ أَكَذَّبْتُمْ بِآيَاتِي وَلَمْ تُحِيطُوا بِهَا عِلْمًا أَمَّاذَا كُنْتُمْ تَعْمَلُونَ {84}

[Pooya/Ali Commentary 27:84]

وَوَقَعَ الْقَوْلُ عَلَيْهِمْ بِمَا ظَلَمُوا فَهُمْ لَا يَنْطِقُونَ {85}

[Pooya/Ali Commentary 27:85]

أَلَمْ يَرَوْا أَنَّا جَعَلْنَا اللَّيْلَ لِيَسْكُنُوا فِيهِ وَالنَّهَارَ مُبْصِرًا ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ {86}

[Pooya/Ali Commentary 27:86]

Aqa Mahdi Puya says:

The purpose the day and the night serve bears clear evidence to the purposefulness of the plan of the creator.


وَيَوْمَ يُنْفَخُ فِي الصُّورِ فَفَزِعَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ ۚ وَكُلٌّ أَتَوْهُ دَاخِرِينَ {87}

[Pooya/Ali Commentary 27:87]

Refer to the commentary of An-am: 73; Kahf: 99 and Ta Ha: 102 to 109 for the day of resurrection.

Aqa Mahdi Puya says:

The continuous change in the material substance or substantial change in the matter is the basis of evolution and is the evidence of the purposefulness of the creation in the sense that motion means change-from past to present and from present to future. What follows is the summing up of that which has passed. The ultimate is a sum total of the whole process that has taken place. The term sun-allah (the work of Allah) refers to the soundness and thoroughness of the divine artistry of creation.

وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ ۚ صُنْعَ اللَّهِ الَّذِي أَتْقَنَ كُلَّ شَيْءٍ ۚ إِنَّهُ خَبِيرٌ بِمَا تَفْعَلُونَ {88}

[Pooya/Ali Commentary 27:88] (see commentary for verse 87)

مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْهَا وَهُمْ مِنْ فَزَعٍ يَوْمَئِذٍ آمِنُونَ {89}

[Pooya/Ali Commentary 27:89]

وَمَنْ جَاءَ بِالسَّيِّئَةِ فَكُبَّتْ وُجُوهُهُمْ فِي النَّارِ هَلْ تُجْزَوْنَ إِلَّا مَا كُنْتُمْ تَعْمَلُونَ {90}

[Pooya/Ali Commentary 27:90]

إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ رَبَّ هَٰذِهِ الْبَلْدَةِ الَّذِي حَرَّمَهَا وَلَهُ كُلُّ شَيْءٍ ۖ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ {91}

[Pooya/Ali Commentary 27:91]

وَأَنْ أَتْلُوَ الْقُرْآنَ ۖ فَمَنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَنْ ضَلَّ فَقُلْ إِنَّمَا أَنَا مِنَ الْمُنْذِرِينَ {92}

[Pooya/Ali Commentary 27:92]

وَقُلِ الْحَمْدُ لِلَّهِ سَيُرِيكُمْ آيَاتِهِ فَتَعْرِفُونَهَا ۚ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ {93}

[Pooya/Ali Commentary 27:93]


more post like this