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

وَالصَّافَّاتِ صَفًّا {1}

[Pooya/Ali Commentary 37:1]

Wa (and) is a conjunction, a word that connects sentences, clauses, and words, but it has been used in the Quran for several purposes. In these verses it has been used as an adjuration to witness the truth of a solemn affirmation and to emphasise that affirmation. It is a solemn appeal to a person or persons to believe in the important statements, made in these verses, on the basis of sublime and out of the ordinary evidence. Wa has been used here to assert, with special emphasis, the truth of that which is presented in order to render null and void expected rejection, if any.

Are the doers of the three things noted in these verses the same persons, or are they three distinct sets of persons? In either case, who are they? Many commentators take them to refer to angels and good men, the men of God, who strive and range themselves in Allah’s service, defend truth and destroy the power base of evil, whenever necessary, and proclaim the truth of the word of Allah. Some commentators add “Lord of” in every verse, in which case wa becomes an oath, an invocation in the name of Allah, to assert the truth.

In sinlessness and infallibility, according to the Quran, the Holy Prophet and his Ahl ul Bayt, in addition to other prophets of Allah, are the only men of God. As per verses 33 of Al Ahzab and 61 of Ali Imran, they are the only “human beings” thoroughly purified. They are not only as pure and holy as the angels are but also stand high and above the angels in rank and honour, according to the commentary of Baqarah: 30 to 39. By becoming aware of the existence of the Holy Prophet and his Ahl ul Bayt Adam was declared superior to the angels who, when commanded by Allah, fell prostrate before him. So no other human being can be joined with the holy and pure angels in these verses as men of God except the Holy Prophet and his Ahl ul Bayt, because as said in Fatir: 19 to 22:-

“Alike are not the blind and those who can see, nor darkness and light, nor shade and heat, nor the living and the dead.”

So the pure and the impure cannot be joined by the just and wise Lord together.

 

فَالزَّاجِرَاتِ زَجْرًا {2}

[Pooya/Ali Commentary 37:2] (see commentary for verse 1)

فَالتَّالِيَاتِ ذِكْرًا {3}

[Pooya/Ali Commentary 37:3] (see commentary for verse 1)

إِنَّ إِلَٰهَكُمْ لَوَاحِدٌ {4}

[Pooya/Ali Commentary 37:4]

The unity of Allah is the most important message of the Quran.

Man has to know that he has not been created by a mere accident or as sport by any vain creative power or by any contending forces or by any purposeless mechanical process.

Man must know who is his creator and master and what are His qualities and powers and His rights over His creation.

The belief in the unity of Allah is so important and so essential for man that its significance has been frequently mentioned in the Quran.

In this connection refer particularly to the introduction of al Fatihah, commentary of Fatihah: 1 to 4 and Baqarah: 255.

 

رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَرَبُّ الْمَشَارِقِ {5}

[Pooya/Ali Commentary 37:5]

Mashariq is the plural of mashriq which means east.

There are many easts in the universe. The east that we know is not the only east, since the sun rises not only for our planet but many other planets in the solar system. There are several such galaxies in the universe with several suns and their planets and their easts.

Also refer to the commentary of Araf: 7. In Rahman: 17, Allah is called the Lord of the two easts and the two wests; and in Ma-arij: 40 He is the Lord of the easts and the wests. So Allah is the Lord of the worlds, the whole universe. His unity, mentioned in verse 4, comprehends every thing that has been created the heavens and the earth, and all between them. Wherever a sun rises in the universe and covers the area with its light is His dominion.

 

إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ {6}

[Pooya/Ali Commentary 37:6]

Sama-ad dunya means the lowest heaven, nearest to the earth. It is said to be the seat of the exalted assembly of angels, as pointed out in verse 8. The beauty of the starry heaven is proverbial. Their marvellous beauty, their coherent grouping and harmonious working manifest the unity. control and wisdom of the one true creator.

The perfect, harmonious, undisturbed and continuous existence of creation in the heavens, under the precise laws made by Allah, cannot be disturbed or upset by any rebellious evil, so it is cast away on every side, repulsed, under a perpetual penalty, by a flaming fire.

Goodness is always protected by the all good against evil.

The men of God, mentioned in the commentary of verses 1 to 3 of this surah, are goodness personified or the true reflection or manifestation of the absolute goodness of the Lord, therefore every type of evil has been kept off from them. They have been thoroughly purified as per verse 33 of Ahzab. Also refer to Hijr: 40 and 42 and Bani Israil: 65 to know that Shaytan has no authority over the men of God mentioned above. Goodness is real and eternal. Evil is the consequence of the rebellious urge of the devil. It shall die its own death when the devil, along with his followers, goes to hell. So far as it lives in this world it cannot rise to the higher region of goodness, even if it tries to have a glimpse of the world of total righteousness. Its area of operation is the abyss.

No evil spirit can ever penetrate even the lowest heaven. Refer to the commentary of Hijr: 16 to 18.

After the advent of the Holy Prophet the doors of even the lowest regions were closed to the devils and evil spirits.

Prior to the advent of the Holy Prophet, the jinn and devils had access to the outskirts of heaven, and by assiduous eavesdropping secured some of the secrets of the upper world, which they communicated to soothsayers upon the earth. After the advent of the Holy Prophet they were driven from the heavens, and whenever they dared to approach, flaming bolts were hurled at them, appearing to mankind like falling stars.

Aqa Mahdi Puya says:

Those who are immersed in the worldly pleasures are unable to have any communion with the exalted beings of the higher sphere, even if they try to steal a glimpse of that which is there.

 

وَحِفْظًا مِنْ كُلِّ شَيْطَانٍ مَارِدٍ {7}

[Pooya/Ali Commentary 37:7] (see commentary for verse 6)

لَا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَىٰ وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ {8}

[Pooya/Ali Commentary 37:8] (see commentary for verse 6)

دُحُورًا ۖ وَلَهُمْ عَذَابٌ وَاصِبٌ {9}

[Pooya/Ali Commentary 37:9] (see commentary for verse 6)

إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ {10}

[Pooya/Ali Commentary 37:10] (see commentary for verse 6)

فَاسْتَفْتِهِمْ أَهُمْ أَشَدُّ خَلْقًا أَمْ مَنْ خَلَقْنَا ۚ إِنَّا خَلَقْنَاهُمْ مِنْ طِينٍ لَازِبٍ {11}

[Pooya/Ali Commentary 37:11]

Man has been created from muddy clay. See commentary of Anam: 2; Araf: 12 and Sajdah: 7. Among men there are the disbelievers, the doubters, the evil-doers, the deniers of Allah’s grace and mercy, who have forgotten their lowly state. There is a wonderful variety of created beings in His spacious creation. He has destroyed men like them, more stronger and powerful than them, in the past. He can, if He wills, wipe them off from the surface of the earth and bring another generation.

 

بَلْ عَجِبْتَ وَيَسْخَرُونَ {12}

[Pooya/Ali Commentary 37:12]

Refer to the commentary of Anam: 7 to 10, 125; Anbiya: 41; Hud: 7; Saba: 43.

 

وَإِذَا ذُكِّرُوا لَا يَذْكُرُونَ {13}

[Pooya/Ali Commentary 37:13] (see commentary for verse 12)

وَإِذَا رَأَوْا آيَةً يَسْتَسْخِرُونَ {14}

[Pooya/Ali Commentary 37:14] (see commentary for verse 12)

وَقَالُوا إِنْ هَٰذَا إِلَّا سِحْرٌ مُبِينٌ {15}

[Pooya/Ali Commentary 37:15] (see commentary for verse 12)

أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ {16}

[Pooya/Ali Commentary 37:16]

Refer to the commentary of Rad: 5; Muminun: 33 to 37, 82; Naml: 67 and 68.

 

أَوَآبَاؤُنَا الْأَوَّلُونَ {17}

[Pooya/Ali Commentary 37:17] (see commentary for verse 16)

قُلْ نَعَمْ وَأَنْتُمْ دَاخِرُونَ {18}

[Pooya/Ali Commentary 37:18]

فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ فَإِذَا هُمْ يَنْظُرُونَ {19}

[Pooya/Ali Commentary 37:19]

Refer to the commentary of Ya Sin: 29, 49, 53 and 59.

 

وَقَالُوا يَا وَيْلَنَا هَٰذَا يَوْمُ الدِّينِ {20}

[Pooya/Ali Commentary 37:20] (see commentary for verse 19)

هَٰذَا يَوْمُ الْفَصْلِ الَّذِي كُنْتُمْ بِهِ تُكَذِّبُونَ {21}

[Pooya/Ali Commentary 37:21] (see commentary for verse 19)

احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ وَمَا كَانُوا يَعْبُدُونَ {22}

[Pooya/Ali Commentary 37:22]

مِنْ دُونِ اللَّهِ فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ {23}

[Pooya/Ali Commentary 37:23]

وَقِفُوهُمْ ۖ إِنَّهُمْ مَسْئُولُونَ {24}

[Pooya/Ali Commentary 37:24]

مَا لَكُمْ لَا تَنَاصَرُونَ {25}

[Pooya/Ali Commentary 37:25]

بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ {26}

[Pooya/Ali Commentary 37:26]

The arrogance exhibited in life before death will be completely gone and the disbelievers will become very submissive.

 

وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ {27}

[Pooya/Ali Commentary 37:27]

قَالُوا إِنَّكُمْ كُنْتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ {28}

[Pooya/Ali Commentary 37:28]

قَالُوا بَلْ لَمْ تَكُونُوا مُؤْمِنِينَ {29}

[Pooya/Ali Commentary 37:29]

وَمَا كَانَ لَنَا عَلَيْكُمْ مِنْ سُلْطَانٍ ۖ بَلْ كُنْتُمْ قَوْمًا طَاغِينَ {30}

[Pooya/Ali Commentary 37:30]

فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَا ۖ إِنَّا لَذَائِقُونَ {31}

[Pooya/Ali Commentary 37:31]

See commentary of Rad: 25.

 

فَأَغْوَيْنَاكُمْ إِنَّا كُنَّا غَاوِينَ {32}

[Pooya/Ali Commentary 37:32]

فَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ {33}

[Pooya/Ali Commentary 37:33]

إِنَّا كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ {34}

[Pooya/Ali Commentary 37:34]

إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لَا إِلَٰهَ إِلَّا اللَّهُ يَسْتَكْبِرُونَ {35}

[Pooya/Ali Commentary 37:35]

وَيَقُولُونَ أَئِنَّا لَتَارِكُو آلِهَتِنَا لِشَاعِرٍ مَجْنُونٍ {36}

[Pooya/Ali Commentary 37:36]

بَلْ جَاءَ بِالْحَقِّ وَصَدَّقَ الْمُرْسَلِينَ {37}

[Pooya/Ali Commentary 37:37]

Aqa Mahdi Puya says:

The advent of the Holy Prophet was testified by earlier prophets. See commentary of Baqarah: 40, 89 and 253.

 

إِنَّكُمْ لَذَائِقُو الْعَذَابِ الْأَلِيمِ {38}

[Pooya/Ali Commentary 37:38]

وَمَا تُجْزَوْنَ إِلَّا مَا كُنْتُمْ تَعْمَلُونَ {39}

[Pooya/Ali Commentary 37:39]

Aqa Mahdi Puya says:

This and the next verse together indicate that evil doers will only suffer for their own misdeeds but the purified servants of Allah will enjoy the grace and blessings more and more. See commentary of Ya Sin: 54.

 

إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ {40}

[Pooya/Ali Commentary 37:40]

See commentary of Ya Sin: 55 to 58.

 

أُولَٰئِكَ لَهُمْ رِزْقٌ مَعْلُومٌ {41}

[Pooya/Ali Commentary 37:41] (see commentary for verse 40)

فَوَاكِهُ ۖ وَهُمْ مُكْرَمُونَ {42}

[Pooya/Ali Commentary 37:42] (see commentary for verse 40)

فِي جَنَّاتِ النَّعِيمِ {43}

[Pooya/Ali Commentary 37:43] (see commentary for verse 40)

عَلَىٰ سُرُرٍ مُتَقَابِلِينَ {44}

[Pooya/Ali Commentary 37:44] (see commentary for verse 40)

يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِنْ مَعِينٍ {45}

[Pooya/Ali Commentary 37:45] (see commentary for verse 40)

بَيْضَاءَ لَذَّةٍ لِلشَّارِبِينَ {46}

[Pooya/Ali Commentary 37:46] (see commentary for verse 40)

لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنْزَفُونَ {47}

[Pooya/Ali Commentary 37:47]

It is stated in Baqarah: 255 that slumber does not overtake Allah, nor does sleep, nor fatigue. He is free from all effects caused by physical laws operating in this world. The spiritual world of the hereafter is a reward given to His approved servants, so the blissful existence of the hereafter will be a reflection of His attributes.

 

وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ عِينٌ {48}

[Pooya/Ali Commentary 37:48]

The qualities of chaste, modest and pure womanhood have been presented in this verse.

The description of women in paradise refers to the kind of mates the righteous will have in heaven, but these qualities have been mentioned as a model to be adopted by every believing woman in her life on earth.

Most valuable quality in women is to possess eyes free of lust.

 

كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ {49}

[Pooya/Ali Commentary 37:49]

The women are described as eggs which are always guarded against external forces.

 

فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ {50}

[Pooya/Ali Commentary 37:50]

Verse 27 and verse 50 indicate that both the condemned and the approved in hell and paradise respectively will call to mind the life they lived in this world. So a believer will say that there was a man known to him who did not believe in Allah and His religion, nor was he sure of the day of judgement and the life of hereafter. The man of paradise will be asked to look at the disbeliever who will be roasting in hell. After seeing the fate of the disbeliever, the believer, in paradise, will gratefully acknowledge the grace and mercy of Allah which saved him from eternal damnation. He is in ecstasy. The danger has passed. He is safe now. Beyond the realm of death life is eternal, blissful. This was an aspiration on the earth, but in the hereafter it is a realisation.

Whatever has been described in these verses is a fact of life in the hereafter and a guidance to every individual who is alive today.

 

قَالَ قَائِلٌ مِنْهُمْ إِنِّي كَانَ لِي قَرِينٌ {51}

[Pooya/Ali Commentary 37:51] (see commentary for verse 50)

يَقُولُ أَإِنَّكَ لَمِنَ الْمُصَدِّقِينَ {52}

[Pooya/Ali Commentary 37:52] (see commentary for verse 50)

أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَدِينُونَ {53}

[Pooya/Ali Commentary 37:53] (see commentary for verse 50)

قَالَ هَلْ أَنْتُمْ مُطَّلِعُونَ {54}

[Pooya/Ali Commentary 37:54] (see commentary for verse 50)

فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ {55}

[Pooya/Ali Commentary 37:55] (see commentary for verse 50)

قَالَ تَاللَّهِ إِنْ كِدْتَ لَتُرْدِينِ {56}

[Pooya/Ali Commentary 37:56] (see commentary for verse 50)

وَلَوْلَا نِعْمَةُ رَبِّي لَكُنْتُ مِنَ الْمُحْضَرِينَ {57}

[Pooya/Ali Commentary 37:57] (see commentary for verse 50)

أَفَمَا نَحْنُ بِمَيِّتِينَ {58}

[Pooya/Ali Commentary 37:58] (see commentary for verse 50)

إِلَّا مَوْتَتَنَا الْأُولَىٰ وَمَا نَحْنُ بِمُعَذَّبِينَ {59}

[Pooya/Ali Commentary 37:59] (see commentary for verse 50)

إِنَّ هَٰذَا لَهُوَ الْفَوْزُ الْعَظِيمُ {60}

[Pooya/Ali Commentary 37:60] (see commentary for verse 50)

لِمِثْلِ هَٰذَا فَلْيَعْمَلِ الْعَامِلُونَ {61}

[Pooya/Ali Commentary 37:61] (see commentary for verse 50)

أَذَٰلِكَ خَيْرٌ نُزُلًا أَمْ شَجَرَةُ الزَّقُّومِ {62}

[Pooya/Ali Commentary 37:62]

Refer to the commentary of Bani Israil: 60. The tree of Zaqqum is a tree having small leaves, stinging, dust coloured, with a pungent odour, bitter taste and knots in its stem. This bitter tree of hell is a symbol of the contrast with the beautiful garden of paradise with its delicious fruits.

When the dwellers of hell eat of the Zaqqum, they are brought up to drink the mixture of boiling water as a further punishment, after which they go back to repeat the round.

 

إِنَّا جَعَلْنَاهَا فِتْنَةً لِلظَّالِمِينَ {63}

[Pooya/Ali Commentary 37:63] (see commentary for verse 62)

إِنَّهَا شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيمِ {64}

[Pooya/Ali Commentary 37:64] (see commentary for verse 62)

طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ {65}

[Pooya/Ali Commentary 37:65] (see commentary for verse 62)

فَإِنَّهُمْ لَآكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ {66}

[Pooya/Ali Commentary 37:66] (see commentary for verse 62)

ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ {67}

[Pooya/Ali Commentary 37:67] (see commentary for verse 62)

ثُمَّ إِنَّ مَرْجِعَهُمْ لَإِلَى الْجَحِيمِ {68}

[Pooya/Ali Commentary 37:68] (see commentary for verse 62)

إِنَّهُمْ أَلْفَوْا آبَاءَهُمْ ضَالِّينَ {69}

[Pooya/Ali Commentary 37:69]

فَهُمْ عَلَىٰ آثَارِهِمْ يُهْرَعُونَ {70}

[Pooya/Ali Commentary 37:70]

وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الْأَوَّلِينَ {71}

[Pooya/Ali Commentary 37:71]

وَلَقَدْ أَرْسَلْنَا فِيهِمْ مُنْذِرِينَ {72}

[Pooya/Ali Commentary 37:72]

فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنْذَرِينَ {73}

[Pooya/Ali Commentary 37:73]

إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ {74}

[Pooya/Ali Commentary 37:74]

وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ {75}

[Pooya/Ali Commentary 37:75]

Refer to the commentary of Araf: 59 to 64; Yunus: 71 to 73; Hud: 25 to 49; Muminun: 23 to 30; Shu-ara: 105 to 122 for prophet Nuh. Nuh’s posterity and those who sailed on the ark survived the great flood in the ark, while the rest perished.

Aqa Mahdi Puya says:

His progeny carried the torch of guidance to the present day through Ibrahim and his descendants up to the Holy Prophet and the Imams among his Ahl ul Bayt. Refer to the commentary of Ali Imran: 33 and 34.

 

وَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ {76}

[Pooya/Ali Commentary 37:76] (see commentary for verse 75)

وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ {77}

[Pooya/Ali Commentary 37:77] (see commentary for verse 75)

وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ {78}

[Pooya/Ali Commentary 37:78] (see commentary for verse 75)

سَلَامٌ عَلَىٰ نُوحٍ فِي الْعَالَمِينَ {79}

[Pooya/Ali Commentary 37:79] (see commentary for verse 75)

إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ {80}

[Pooya/Ali Commentary 37:80] (see commentary for verse 75)

إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ {81}

[Pooya/Ali Commentary 37:81] (see commentary for verse 75)

ثُمَّ أَغْرَقْنَا الْآخَرِينَ {82}

[Pooya/Ali Commentary 37:82] (see commentary for verse 75)

وَإِنَّ مِنْ شِيعَتِهِ لَإِبْرَاهِيمَ {83}

[Pooya/Ali Commentary 37:83]

Refer to the commentary of Baqarah 124 to 127, 130, 135, 258, 260; Ali Imran: 33, 34, 67, 95 to 97; Anam: 74 to 83; Bara-at: 113, 114; Hud 69 to 76; Ibrahim: 35 to 41; Hijr: 51 to 60; Nahl: 120 to 123; Maryam: 41 to 50; Anbiya: 51 to 73; Hajj 26 to 29; Shu-ara: 69 to 89; and Ankabut: 16, 17, 24, 31, 32 for prophet Ibrahim.

Aqa Mahdi Puya says:

As said in verse 83 those who follow the same creed are called shi-ahs, and this has become a term to distinguish those who follow Ali.

The Holy Prophet said:

“O Ali, you and your shi-ahs, on the day of resurrection, will be surrounded by light, honoured and successful.”

Verses 88 and 89 refer to the worship of stars by the disbelievers which grieved Ibrahim very much.

The disbelievers resorted to violence and secret plotting. They threw him into a blazing furnace, but by the will of Allah the fire did not harm him (see commentary of Anbiya: 51 to 73).

When Ibrahim found the people immune to every kind of admonition and guidance, he entrusted himself to Allah and left the place. This was Ibrahim’s hijrat. He migrated to Syria. Refer to the commentary of Baqarah: 207 and Anfal: 30. The Holy Prophet also left his place of birth to settle in Madina under Allah’s command. During this journey to Syria his good hearted wife Sara who could not till then bear any child for him, gave her slave girl Hajira as a gift to Ibrahim who prayed to Allah for a child at least from the newly acquired wife, to have an inheritor from his own family as did Musa, Zakariya and the Holy Prophet. The boy thus born was Ismail, the first born son of Ibrahim (see commentary of Baqarah: 124 to 129).

Halim means “ready to suffer and forbear.” The quality of forbearance has been mentioned specially to distinguish Ibrahim and his son Ismail, the ancestors of the Holy Prophet.

According to Imam Jafar bin Muhammad as Sadiq, Prophet Ishaq was born to Sara after five years of the birth of Ismail to Hajira.

Although Sara had herself presented Hajira to her husband, but after her giving birth to Ismail, she could not tolerate Hajira with her son Ismail remaining in the same place.

Under these circumstances, Ibrahim had to bring Hajira and his son Ismail to Makka and left them there entrusting the mother and child to Allah (see commentary of Baqarah: 124 to 129).

When Ibrahim revisited Hajira, his son Ismail was thirteen years old.

Ibrahim saw in a dream that he was sacrificing Ismail. It was on the 8th of Dhilhajj, known as yawm al tariwiyah. Next day he saw the same dream again, known asarafat; and was convinced that it is a command of Allah and decided to act as he was asked by the Lord. Ibrahim told Hajira to prepare Ismail for a journey to a friend’s place and provide him with a rope and a knife.

When he reached the place Sa-i, between two hillocks, Safa and Marwa, Ibrahim disclosed his dream to Ismail who bid his father to go ahead and offer the sacrifice.

Shaytan appeared in the guise of an old man and tried to prevent Ibrahim from offering the sacrifice. Having failed to convince Ibrahim he turned to Ismail and persuaded him to run away and save his life. Both the prophets of Allah saw through his scheme and as a sign of repulsing his accursed intrigue Ibrahim threw seven small stones at him.

Aqa Mahdi Puya says:

Sleep is a state of partial consciousness for the prophets of Allah, so their dreams come true and are fulfilled. What Ibrahim, as a prophet of Allah, saw in his dream was as valid as an experience in wakefulness.

Ibrahim told Ismail what he saw in the dream as an indication, and Ismail accepted it as an imperative.

What Imam Husayn bin Ali saw in his dream in Madina was also an imperative. The Holy Prophet asked him: “Go to Iraq and give your life in the cause of Allah, because Allah has so willed.”

In the case of Ismail the sacrifice was stopped but the sacrifice Husayn offered was accepted by Allah as dhibhin azim according to verse 107.

Muhammad Iqbal, the poet of the east, has said;

“Ismail was the beginning, Husayn was the ultimate.”

Before laying his son on the ground to fulfil what he had been commanded in his dream to do, on the request of Ismail, Ibrahim tied his hands and legs, and blindfolded himself and wrapped his cloak, so that at the time of slaughter if Ismail felt pain and became restless, Ibrahim might not be disturbed; and as a father, Ibrahim would not be able to witness his son’s slaughter if he remained blindfolded; and the cloak was rolled up in order to spare Hajirah from seeing the blood of Ismail on Ibrahim’s clothes. Then, as commanded, Ibrahim took the knife and enacted exactly what he had seen in his dream and thus carried out the command of his Lord. But, when he removed the fold from his eyes, to his surprise, he found Ismail standing safe by his side and in his place, a ram lay slain before them.

 

إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ {84}

[Pooya/Ali Commentary 37:84] (see commentary for verse 83)

إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ {85}

[Pooya/Ali Commentary 37:85] (see commentary for verse 83)

أَئِفْكًا آلِهَةً دُونَ اللَّهِ تُرِيدُونَ {86}

[Pooya/Ali Commentary 37:86] (see commentary for verse 83)

فَمَا ظَنُّكُمْ بِرَبِّ الْعَالَمِينَ {87}

[Pooya/Ali Commentary 37:87] (see commentary for verse 83)

فَنَظَرَ نَظْرَةً فِي النُّجُومِ {88}

[Pooya/Ali Commentary 37:88] (see commentary for verse 83)

فَقَالَ إِنِّي سَقِيمٌ {89}

[Pooya/Ali Commentary 37:89] (see commentary for verse 83)

فَتَوَلَّوْا عَنْهُ مُدْبِرِينَ {90}

[Pooya/Ali Commentary 37:90] (see commentary for verse 83)

فَرَاغَ إِلَىٰ آلِهَتِهِمْ فَقَالَ أَلَا تَأْكُلُونَ {91}

[Pooya/Ali Commentary 37:91] (see commentary for verse 83)

مَا لَكُمْ لَا تَنْطِقُونَ {92}

[Pooya/Ali Commentary 37:92] (see commentary for verse 83)

فَرَاغَ عَلَيْهِمْ ضَرْبًا بِالْيَمِينِ {93}

[Pooya/Ali Commentary 37:93] (see commentary for verse 83)

فَأَقْبَلُوا إِلَيْهِ يَزِفُّونَ {94}

[Pooya/Ali Commentary 37:94] (see commentary for verse 83)

قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ {95}

[Pooya/Ali Commentary 37:95] (see commentary for verse 83)

وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ {96}

[Pooya/Ali Commentary 37:96] (see commentary for verse 83)

قَالُوا ابْنُوا لَهُ بُنْيَانًا فَأَلْقُوهُ فِي الْجَحِيمِ {97}

[Pooya/Ali Commentary 37:97] (see commentary for verse 83)

فَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَسْفَلِينَ {98}

[Pooya/Ali Commentary 37:98] (see commentary for verse 83)

وَقَالَ إِنِّي ذَاهِبٌ إِلَىٰ رَبِّي سَيَهْدِينِ {99}

[Pooya/Ali Commentary 37:99] (see commentary for verse 83)

رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ {100}

[Pooya/Ali Commentary 37:100] (see commentary for verse 83)

فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ {101}

[Pooya/Ali Commentary 37:101] (see commentary for verse 83)

فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ ۚ قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ {102}

[Pooya/Ali Commentary 37:102] (see commentary for verse 83)

فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ {103}

[Pooya/Ali Commentary 37:103] (see commentary for verse 83)

وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ {104}

[Pooya/Ali Commentary 37:104]

Any ordinary father would have rejoiced at his son escaping death but Ibrahim stood disappointed, apprehending if his sacrifice had been rejected by Allah. A voice from above said:

“O Ibrahim you have fulfilled the dream. Thus do We recompense those who do good.”

 

قَدْ صَدَّقْتَ الرُّؤْيَا ۚ إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ {105}

[Pooya/Ali Commentary 37:105] (see commentary for verse 104)

إِنَّ هَٰذَا لَهُوَ الْبَلَاءُ الْمُبِينُ {106}

[Pooya/Ali Commentary 37:106]

This was a manifest trial to prove the calibre of Ibrahim and Ismail and the high degree of their faith in Allah and the extent of their submission to the will of their Lord.

 

وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ {107}

[Pooya/Ali Commentary 37:107]

In verse 107 the sacrifice with which Ismail was ransomed is described as great by Allah, therefore it must be great in absolute degree. An ordinary ram by no means, in any sense whatsoever, can be termed as great; moreover under no circumstances a ram can be greater than Ismail son of Ibrahim, both the most distinguished prophets of Allah, in whose progeny Allah had appointed His divinely commissioned Imams (see commentary of Baqarah : 124). The ransom, therefore, is essentially a great sacrifice Allah had kept in store for future when the religion of Allah would be perfected and completed after the advent of the Holy Prophet.

It was indeed a great and momentous occasion when two men of God stood ready to offer to Allah that which was dearest to them to seek His pleasure, then Allah puts off this great manifestation of “devotion and surrender to His will” which was the real purpose of the trial (not blood and flesh) to a future date, so that the “devotion and surrender to Allah’s will” should be demonstrated in a greater style and degree than what Ibrahim and Ismail could. This type of service Imam Husayn performed, many ages later, in 60 A.H., and as he was a descendant of Ibrahim and Ismail the credit of “the great sacrifice” goes to them also. For the great sacrifice of Imam Husayn read the biography of Imam Husayn published by our Trust, a close study of which makes clear that his sacrifice has been rightly mentioned as dhibhin azim in this verse.

Aqa Mahdi Puya says:

Shah Wali-ullah, in Sirrush Shahadaytan, and many other well known authors of traditions and history have accepted the fact that dhibhin azim refers to the sacrifice of Imam Husayn. See also my note in the commentary of verses 83 to 113.

 

وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ {108}

[Pooya/Ali Commentary 37:108]

سَلَامٌ عَلَىٰ إِبْرَاهِيمَ {109}

[Pooya/Ali Commentary 37:109]

كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ {110}

[Pooya/Ali Commentary 37:110]

إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ {111}

[Pooya/Ali Commentary 37:111]

وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ {112}

[Pooya/Ali Commentary 37:112]

وَبَارَكْنَا عَلَيْهِ وَعَلَىٰ إِسْحَاقَ ۚ وَمِنْ ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِنَفْسِهِ مُبِينٌ {113}

[Pooya/Ali Commentary 37:113]

Is-haq’s other name was Israil, hence the children of Is-haq are referred to as the children of Israil. They enjoyed the promised blessings of Allah as long as they deserved it, but, when, on account of their ungodly ways, they fell from grace, they did not stop Allah’s plan, and the responsibility of keeping alive the guidance from Allah was transferred to the children of Ismail after prophet Isa who was the last prophet in the progeny of Is-haq (refer to Baqarah : 124).

 

وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَارُونَ {114}

[Pooya/Ali Commentary 37:114]

Refer to Ta Ha: 9 to 98 for Musa and Harun, and also other references mentioned therein.

Aqa Mahdi Puya says:

Whenever Musa and Harun are mentioned remember the well-known sayings of the Holy Prophet:

“O Ali, you are to me as Harun was to Musa. You and I are of one and the same light.”

 

وَنَجَّيْنَاهُمَا وَقَوْمَهُمَا مِنَ الْكَرْبِ الْعَظِيمِ {115}

[Pooya/Ali Commentary 37:115] (see commentary for verse 114)

وَنَصَرْنَاهُمْ فَكَانُوا هُمُ الْغَالِبِينَ {116}

[Pooya/Ali Commentary 37:116] (see commentary for verse 114)

وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ {117}

[Pooya/Ali Commentary 37:117] (see commentary for verse 114)

وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ {118}

[Pooya/Ali Commentary 37:118] (see commentary for verse 114)

وَتَرَكْنَا عَلَيْهِمَا فِي الْآخِرِينَ {119}

[Pooya/Ali Commentary 37:119] (see commentary for verse 114)

سَلَامٌ عَلَىٰ مُوسَىٰ وَهَارُونَ {120}

[Pooya/Ali Commentary 37:120] (see commentary for verse 114)

إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ {121}

[Pooya/Ali Commentary 37:121] (see commentary for verse 114)

إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ {122}

[Pooya/Ali Commentary 37:122] (see commentary for verse 114)

وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ {123}

[Pooya/Ali Commentary 37:123]

Prophet Ilyas is mentioned in I Kings 17 and 2 Kings 1 and 2 as Elijah. According to it he lived in the reign of Ahab (896-874 B.C.) and Ahaziah (874-872 B.C.), kings of the northern kingdom of Israil or Samaria. After Musa, the people began to worship Baal, the sun-god worshipped in Syria. Ilyas denounced all sins of Ahab and Ahaziah and warned people to stop the worship of Baal and believe in the true religion of Musa.

Aqa Mahdi Puya says:

“We perpetuated” has been mentioned in verse 108 after the mention of Ibrahim and Ismail who have been described as shi-ahs of Nuh in verse 83, and then in verse 119 it is again mentioned for Musa and Harun, and finally in verse 129 after the mention of Ilyas. According to ziyarat waritha the Ahl ul Bayt of the Holy Prophet represent all the earlier prophets as stated in the above noted verses that Allah perpetuated their glory and praise in generations to come in later times.

As mentioned in history Ilyas or Ilyah or Elijah was taken up in a whirlwind to heaven when the people planned to kill him. He is still alive; and is represented by Ali ibn abi Talib.

In connection with the verses praising the Ahl ul Bayt, Ibn Hajar has written verse 130 as the third verse in the eleventh chapter of his book Sawa-iq al Muhriqah and has stated therein on the authority of Ibn Abbas that “ali yasin” (or il yasin) means ali Muhammad. He writes that Kalbi also holds the same view. Fakhr al Din al Razi writes that the Ahl ul Bayt are at par with the Holy Prophet in five things:

(i) In salutation, for Allah said: “Peace be to you, O prophet.” and He also said: “Peace be to the ali yasin.”

(ii) In invoking the blessings of Allah during prayers, after each tashhahud.

(iii) In their purity, for Allah revealed the verses of purification (Ahzab: 33) for the Ahl ul Bayt.

(iv) In the sadqah (alms) being forbidden for them.

(v) In love, for Allah said: “Say: I ask you no recompense except that you love my kindred.” (Shura: 23)

 

إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ {124}

[Pooya/Ali Commentary 37:124] (see commentary for verse 123)

أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ {125}

[Pooya/Ali Commentary 37:125] (see commentary for verse 123)

اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ {126}

[Pooya/Ali Commentary 37:126] (see commentary for verse 123)

فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ {127}

[Pooya/Ali Commentary 37:127] (see commentary for verse 123)

إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ {128}

[Pooya/Ali Commentary 37:128] (see commentary for verse 123)

وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ {129}

[Pooya/Ali Commentary 37:129] (see commentary for verse 123)

سَلَامٌ عَلَىٰ إِلْ يَاسِينَ {130}

[Pooya/Ali Commentary 37:130] (see commentary for verse 123)

إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ {131}

[Pooya/Ali Commentary 37:131] (see commentary for verse 123)

إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ {132}

[Pooya/Ali Commentary 37:132] (see commentary for verse 123)

وَإِنَّ لُوطًا لَمِنَ الْمُرْسَلِينَ {133}

[Pooya/Ali Commentary 37:133]

Refer to the commentary of Araf: 80 to 84; Hud: 77 to 83; Hijr: 57 to 77; Shu-ara: 160 to 175 for prophet Lut.

 

إِذْ نَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ {134}

[Pooya/Ali Commentary 37:134] (see commentary for verse 133)

إِلَّا عَجُوزًا فِي الْغَابِرِينَ {135}

[Pooya/Ali Commentary 37:135] (see commentary for verse 133)

ثُمَّ دَمَّرْنَا الْآخَرِينَ {136}

[Pooya/Ali Commentary 37:136] (see commentary for verse 133)

وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ {137}

[Pooya/Ali Commentary 37:137] (see commentary for verse 133)

وَبِاللَّيْلِ ۗ أَفَلَا تَعْقِلُونَ {138}

[Pooya/Ali Commentary 37:138] (see commentary for verse 133)

وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ {139}

[Pooya/Ali Commentary 37:139]

Refer to the commentary of Anbiya: 87 and 88.

Yunus’ mission was to the city of Nineveh, then steeped in wickedness. The people rejected him. He departed in anger without the permission of his Lord, so his departure is described as if a slave runs away from captivity. He boarded a fully laden boat which met stormy weather. The sailors, thinking that the ill-luck was caused by some fugitive, wanted to discover him by casting lots. The lot fell on Yunus, so they took up him and cast him forth into the sea. A great fish swallowed up Yunus. He was in the belly of the fish three days and three nights. Then he prayed unto the Lord through the depths of darkness in the fish’s belly:

“There is no god but You. Glory be to you. I am indeed of the unjust.” (Anbiya: 87).

If the above noted portion of Anbiya: 87 is recited 12 times for 40 days after any one of the 5 obligatory prayers regularly, the reciter receives help from Allah to put an end to the sorrow or misfortune he or she is afflicted with.

By the command of Allah the fish vomited out him upon the dry land. He was in a state of sickness. Allah caused to grow gourd plant there whose large leaves he used to protect his body from the hot sun, flies and other insects which were preying on his wounded body. Then he was commanded to return to the city of Nineveh. The people repented and believed, and Nineveh got a new lease of life.

 

إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ {140}

[Pooya/Ali Commentary 37:140] (see commentary for verse 139)

فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ {141}

[Pooya/Ali Commentary 37:141] (see commentary for verse 139)

فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ {142}

[Pooya/Ali Commentary 37:142] (see commentary for verse 139)

فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ {143}

[Pooya/Ali Commentary 37:143] (see commentary for verse 139)

لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ {144}

[Pooya/Ali Commentary 37:144] (see commentary for verse 139)

فَنَبَذْنَاهُ بِالْعَرَاءِ وَهُوَ سَقِيمٌ {145}

[Pooya/Ali Commentary 37:145] (see commentary for verse 139)

وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ {146}

[Pooya/Ali Commentary 37:146] (see commentary for verse 139)

وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ {147}

[Pooya/Ali Commentary 37:147] (see commentary for verse 139)

فَآمَنُوا فَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ {148}

[Pooya/Ali Commentary 37:148] (see commentary for verse 139)

فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ {149}

[Pooya/Ali Commentary 37:149]

Refer to the commentary of Nisa: 117 and Nahl: 57 to 60.

 

أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ {150}

[Pooya/Ali Commentary 37:150] (see commentary for verse 149)

أَلَا إِنَّهُمْ مِنْ إِفْكِهِمْ لَيَقُولُونَ {151}

[Pooya/Ali Commentary 37:151] (see commentary for verse 149)

وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَاذِبُونَ {152}

[Pooya/Ali Commentary 37:152] (see commentary for verse 149)

أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ {153}

[Pooya/Ali Commentary 37:153] (see commentary for verse 149)

مَا لَكُمْ كَيْفَ تَحْكُمُونَ {154}

[Pooya/Ali Commentary 37:154] (see commentary for verse 149)

أَفَلَا تَذَكَّرُونَ {155}

[Pooya/Ali Commentary 37:155] (see commentary for verse 149)

أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ {156}

[Pooya/Ali Commentary 37:156] (see commentary for verse 149)

فَأْتُوا بِكِتَابِكُمْ إِنْ كُنْتُمْ صَادِقِينَ {157}

[Pooya/Ali Commentary 37:157] (see commentary for verse 149)

وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ۚ وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ {158}

[Pooya/Ali Commentary 37:158]

Some pagans believed that the angels were the children of Allah through women among jinn. The fire-worshippers thought that Allah and Shaytan were brothers (Yazdan or Ormuzd, the symbol of good; and Ahriman, the symbol of evil).

 

سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ {159}

[Pooya/Ali Commentary 37:159]

إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ {160}

[Pooya/Ali Commentary 37:160]

فَإِنَّكُمْ وَمَا تَعْبُدُونَ {161}

[Pooya/Ali Commentary 37:161]

مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ {162}

[Pooya/Ali Commentary 37:162]

إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ {163}

[Pooya/Ali Commentary 37:163]

وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَعْلُومٌ {164}

[Pooya/Ali Commentary 37:164]

Refer to the commentary of verses 1 to 3 of this surah.

 

وَإِنَّا لَنَحْنُ الصَّافُّونَ {165}

[Pooya/Ali Commentary 37:165] (see commentary for verse 164)

وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ {166}

[Pooya/Ali Commentary 37:166] (see commentary for verse 164)

وَإِنْ كَانُوا لَيَقُولُونَ {167}

[Pooya/Ali Commentary 37:167]

لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الْأَوَّلِينَ {168}

[Pooya/Ali Commentary 37:168]

لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ {169}

[Pooya/Ali Commentary 37:169]

فَكَفَرُوا بِهِ ۖ فَسَوْفَ يَعْلَمُونَ {170}

[Pooya/Ali Commentary 37:170]

وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ {171}

[Pooya/Ali Commentary 37:171]

Aqa Mahdi Puya says:

It is implied in these verses that there will be a time before the day of resurrection when Allah’s forces will prevail over His enemies, a complete triumph of the divine guidance on earth and a victory for all those who had strived in the promotion of the divine mission. The doctrine of raj-at makes it clear that al Mahdi al-Qa-im will be sent by Allah with His hosts to establish an ideal Islamic society on the earth before the day of resurrection. Refer to the commentary of Bara-at: 32 and 33.

Verses 67 to 75 of Zumar refer to the day of final resurrection, but before that in the days of al Qa-im those who played important role in the cause of Allah will rejoice in the kingdom of Allah and the chief opponents will suffer.

 

إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ {172}

[Pooya/Ali Commentary 37:172] (see commentary for verse 171)

وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ {173}

[Pooya/Ali Commentary 37:173] (see commentary for verse 171)

فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ {174}

[Pooya/Ali Commentary 37:174] (see commentary for verse 171)

وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ {175}

[Pooya/Ali Commentary 37:175] (see commentary for verse 171)

أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ {176}

[Pooya/Ali Commentary 37:176]

فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنْذَرِينَ {177}

[Pooya/Ali Commentary 37:177]

Aqa Mahdi Puya says:

To restrict the application of this verse to the defeated pagans of Makka means limitation of the jurisdiction and scope of the mission of the Holy Prophet. Verses 178 and 179 confirm it.

 

وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ {178}

[Pooya/Ali Commentary 37:178] (see commentary for verse 177)

وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ {179}

[Pooya/Ali Commentary 37:179] (see commentary for verse 177)

سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ {180}

[Pooya/Ali Commentary 37:180]

وَسَلَامٌ عَلَى الْمُرْسَلِينَ {181}

[Pooya/Ali Commentary 37:181]

وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ {182}

[Pooya/Ali Commentary 37:182]

Refer to the commentary of Fatihah: 2.
Source:quran.al-islam.org


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