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

الم {1}

[Pooya/Ali Commentary 32:1]

See commentary of Baqarah: 1.


تَنْزِيلُ الْكِتَابِ لَا رَيْبَ فِيهِ مِنْ رَبِّ الْعَالَمِينَ {2}

[Pooya/Ali Commentary 32:2]

See commentary of Baqarah: 2.


أَمْ يَقُولُونَ افْتَرَاهُ ۚ بَلْ هُوَ الْحَقُّ مِنْ رَبِّكَ لِتُنْذِرَ قَوْمًا مَا أَتَاهُمْ مِنْ نَذِيرٍ مِنْ قَبْلِكَ لَعَلَّهُمْ يَهْتَدُونَ {3}

[Pooya/Ali Commentary 32:3]

Since the departure of prophet Isa no prophet was sent by Allah till the Holy Prophet to prevent people from going astray from the right path. By the time of the Holy Prophet the earlier revealed scriptures had been corrupted by human ignorance, or selfishness, or lost altogether. Refer to “The Tawrat” and “The Injil” on pages 374 to 376. The Quran was revealed to the Holy Prophet direct from Allah, therefore it does not contain any human conjecture or point of view in which there is always room for dispute or doubt. The final book of guidance is a divine revelation. Refer to the commentary of Baqarah: 2, 23, 24, 40, 78, 89, 253; Ali Imran: 7. 81 Anfal: 31 to 33 and Anam: 25 and 26..


اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ مَا لَكُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَلَا شَفِيعٍ ۚ أَفَلَا تَتَذَكَّرُونَ {4}

[Pooya/Ali Commentary 32:4]

Refer to the commentary of Araf: 54; Yunus: 3; Hud: 7, and Furqan: 4 to 9.

The day (yawm), mentioned in the Quran, is not, every time, the day of the earth, from sunrise to sunset. It can be a moment, or a period of 1000 years as in verse 5 below, or 50000 years as in Ma-arij: 4, or a very long period as in Ha Mim: 9 to 12.


يُدَبِّرُ الْأَمْرَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ ثُمَّ يَعْرُجُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ {5}

[Pooya/Ali Commentary 32:5]

On the day of judgement, the restoration of all values shall be so swift that it will occur in the twinkling of an eye, yet to our ideas it will be as a thousand years.

Aqa Mahdi Puya says:

The circular process of the divine administration is manifested in the descent from the highest to the lowest and the ascent from the lowest to the highest, but its duration cannot be determined by the space-time calculation known to us. Refer to Hajj: 47 and Ma-arij: 4.


ذَٰلِكَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْعَزِيزُ الرَّحِيمُ {6}

[Pooya/Ali Commentary 32:6]

Aqa Mahdi Puya says:

Ghayb refers to sama and shahadat refers to arz, mentioned in the previous verse. Sama implies the unseen and arz implies the seen, known to human senses.


الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ ۖ وَبَدَأَ خَلْقَ الْإِنْسَانِ مِنْ طِينٍ {7}

[Pooya/Ali Commentary 32:7]

Refer to the commentary of Muminun : 12 to 16.

Allah’s creation is in proper proportion and adapted for the functions it has to perform. There is no disorder in it. The disorder found is due to man’s free will, therefore to train and bring it into conformity with universal order Allah sent His prophets, guides and the holy books.


ثُمَّ جَعَلَ نَسْلَهُ مِنْ سُلَالَةٍ مِنْ مَاءٍ مَهِينٍ {8}

[Pooya/Ali Commentary 32:8] (see commentary for verse 7)

ثُمَّ سَوَّاهُ وَنَفَخَ فِيهِ مِنْ رُوحِهِ ۖ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۚ قَلِيلًا مَا تَشْكُرُونَ {9}

[Pooya/Ali Commentary 32:9]

Refer to the commentary of Baqarah: 30 to 38. Man with his five senses would have remained an animal if Allah had not breathed His spirit into him.


وَقَالُوا أَإِذَا ضَلَلْنَا فِي الْأَرْضِ أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ ۚ بَلْ هُمْ بِلِقَاءِ رَبِّهِمْ كَافِرُونَ {10}

[Pooya/Ali Commentary 32:10]

Refer to Rad: 5; Bani Israil: 49 and Maryam: 66.

Aqa Mahdi Puya says:

In view of this verse the Holy Prophet said:

“Man has been created to live for ever, not to vanish into nothingness. He is transported from the place where he acts as he chooses to the place where he shall live for ever, happy or miserable, according to the deeds he has chosen to do.”


قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ {11}

[Pooya/Ali Commentary 32:11]

Aqa Mahdi Puya says:

In verse 61 of Anam also it is said that the angel of death will take every man’s soul. In verse 42 of Zumar it is said that Allah takes the souls at the time of death. It indicates that whatever is done is the effect of His Will. The angel of death carries out His will.


وَلَوْ تَرَىٰ إِذِ الْمُجْرِمُونَ نَاكِسُو رُءُوسِهِمْ عِنْدَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا إِنَّا مُوقِنُونَ {12}

[Pooya/Ali Commentary 32:12]

وَلَوْ شِئْنَا لَآتَيْنَا كُلَّ نَفْسٍ هُدَاهَا وَلَٰكِنْ حَقَّ الْقَوْلُ مِنِّي لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ {13}

[Pooya/Ali Commentary 32:13]

Refer to Araf: 18 and Hud: 119.

Some sentences of the well-known dua of Kumayl by Ali ibn abi Talib aptly explain this verse.


فَذُوقُوا بِمَا نَسِيتُمْ لِقَاءَ يَوْمِكُمْ هَٰذَا إِنَّا نَسِينَاكُمْ ۖ وَذُوقُوا عَذَابَ الْخُلْدِ بِمَا كُنْتُمْ تَعْمَلُونَ {14}

[Pooya/Ali Commentary 32:14]

إِنَّمَا يُؤْمِنُ بِآيَاتِنَا الَّذِينَ إِذَا ذُكِّرُوا بِهَا خَرُّوا سُجَّدًا وَسَبَّحُوا بِحَمْدِ رَبِّهِمْ وَهُمْ لَا يَسْتَكْبِرُونَ ۩ {15}

[Pooya/Ali Commentary 32:15]

Refer to Araf: 206; Rad: 15 and Hajj: 77.

It is compulsory for the reciter and the hearer of this verse to fall down prostrate and celebrate the glory of Allah.


تَتَجَافَىٰ جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ {16}

[Pooya/Ali Commentary 32:16]

According to the Ahl ul Bayt this verse refers to prayers called tahajjud which is offered after midnight in the small hours of the morning. Refer to Bani Israil: 79.


فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ {17}

[Pooya/Ali Commentary 32:17]

أَفَمَنْ كَانَ مُؤْمِنًا كَمَنْ كَانَ فَاسِقًا ۚ لَا يَسْتَوُونَ {18}

[Pooya/Ali Commentary 32:18]

These verses were revealed concerning the Ahl ul Bayt and their enemies.

All commentators and compilers of the traditions are unanimous that these verses relate to Ali ibn abi Talib on the one hand and Walid ibn Aqbah ibn Mu-it on the other. Wahidi relates in his book Asbab al Nuzul from Sa-id ibn Jubayr, who relates from Ibn Abbas that Walid said to Ali: “My spear is much sharper than yours, my speech is much more eloquent than yours and my army is larger than yours.” Ali said: “Keep quiet. You lead an evil life.” “Believer” refers to Ali, and “he who is a transgressor” refers to Walid.


أَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ جَنَّاتُ الْمَأْوَىٰ نُزُلًا بِمَا كَانُوا يَعْمَلُونَ {19}

[Pooya/Ali Commentary 32:19] (see commentary for verse 18)

وَأَمَّا الَّذِينَ فَسَقُوا فَمَأْوَاهُمُ النَّارُ ۖ كُلَّمَا أَرَادُوا أَنْ يَخْرُجُوا مِنْهَا أُعِيدُوا فِيهَا وَقِيلَ لَهُمْ ذُوقُوا عَذَابَ النَّارِ الَّذِي كُنْتُمْ بِهِ تُكَذِّبُونَ {20}

[Pooya/Ali Commentary 32:20] (see commentary for verse 18)

وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَىٰ دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ {21}

[Pooya/Ali Commentary 32:21]

So far as the pagans of Makka are concerned, this may refer to the famine which visited them in the 11th year of the Holy Prophet’s mission.


وَمَنْ أَظْلَمُ مِمَّنْ ذُكِّرَ بِآيَاتِ رَبِّهِ ثُمَّ أَعْرَضَ عَنْهَا ۚ إِنَّا مِنَ الْمُجْرِمِينَ مُنْتَقِمُونَ {22}

[Pooya/Ali Commentary 32:22]

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَلَا تَكُنْ فِي مِرْيَةٍ مِنْ لِقَائِهِ ۖ وَجَعَلْنَاهُ هُدًى لِبَنِي إِسْرَائِيلَ {23}

[Pooya/Ali Commentary 32:23]

The lives of Musa and the Holy Prophet are similar in many ways. Musa was given the Tawrat and the Quran was given to the Holy Prophet. Musa was ordered to fight his enemies and the Holy Prophet was also commanded to do the same. Musa had prayed to Allah to assist him with Harun as his deputy and the Holy Prophet was given Ali as his brother, successor and supporter. Musa’s wife Safura fought against Yusha bin Nun and A-isha, the Holy Prophet’s wife, fought against Ali in the battle of Jamal.

“Be not in doubt” is addressed to the people through the Holy Prophet.


وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ {24}

[Pooya/Ali Commentary 32:24]

The twelve Imams of the Ahl ul Bayt are the divinely commissioned leaders to guide mankind, and they are the custodians of the final word of Allah, with whom the Holy Prophet left the Quran (see hadith al thaqalayn) so that its meanings and application may not be corrupted by the hypocrites. Refer to the commentary of Baqarah: 124.


إِنَّ رَبَّكَ هُوَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ {25}

[Pooya/Ali Commentary 32:25]

أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِنْ قَبْلِهِمْ مِنَ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ ۖ أَفَلَا يَسْمَعُونَ {26}

[Pooya/Ali Commentary 32:26]

Aqa Mahdi Puya says:

The natural changes taking place in this world are a proof that this transitory state has an end and whatever good is to be done to secure a good end should be done here, otherwise, at the end of this worldly life, nothing can be done because the life of hereafter is a consequence of what has been done here.

أَوَلَمْ يَرَوْا أَنَّا نَسُوقُ الْمَاءَ إِلَى الْأَرْضِ الْجُرُزِ فَنُخْرِجُ بِهِ زَرْعًا تَأْكُلُ مِنْهُ أَنْعَامُهُمْ وَأَنْفُسُهُمْ ۖ أَفَلَا يُبْصِرُونَ {27}

[Pooya/Ali Commentary 32:27] (see commentary for verse 26)

وَيَقُولُونَ مَتَىٰ هَٰذَا الْفَتْحُ إِنْ كُنْتُمْ صَادِقِينَ {28}

[Pooya/Ali Commentary 32:28] (see commentary for verse 26)

قُلْ يَوْمَ الْفَتْحِ لَا يَنْفَعُ الَّذِينَ كَفَرُوا إِيمَانُهُمْ وَلَا هُمْ يُنْظَرُونَ {29}

[Pooya/Ali Commentary 32:29] (see commentary for verse 26)

فَأَعْرِضْ عَنْهُمْ وَانْتَظِرْ إِنَّهُمْ مُنْتَظِرُونَ {30}

[Pooya/Ali Commentary 32:30] (see commentary for verse 26)

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