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

حم {1}

[Pooya/Ali Commentary 42:1]

Refer to the commentary of Baqarah: 1 for huruf maqatti-at.

 

عسق {2}

[Pooya/Ali Commentary 42:2] (see commentary for verse 1)

كَذَٰلِكَ يُوحِي إِلَيْكَ وَإِلَى الَّذِينَ مِنْ قَبْلِكَ اللَّهُ الْعَزِيزُ الْحَكِيمُ {3}

[Pooya/Ali Commentary 42:3]

لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ وَهُوَ الْعَلِيُّ الْعَظِيمُ {4}

[Pooya/Ali Commentary 42:4]

تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِنْ فَوْقِهِنَّ ۚ وَالْمَلَائِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِمَنْ فِي الْأَرْضِ ۗ أَلَا إِنَّ اللَّهَ هُوَ الْغَفُورُ الرَّحِيمُ {5}

[Pooya/Ali Commentary 42:5]

“The heavens are almost rent asunder” refers to the displeasure of Allah when man associates false gods with Him.

The angels are the noblest and purest beings, and among them are those, superior in excellence, who are in the neighbourhood of the arsh. All the angels not only celebrate the glory of their Lord but also pray for the protection of human beings.

To save the transgressing human beings from the wrath of Allah, the angels, who only carry out the will of Allah, under His command, pray for His protection and mercy so that the erring human beings may not be totally annihilated by the rendering asunder of the heavens. As stated in Anam: 12 and 54, Allah has prescribed mercy for Himself. A general amnesty has been promised if man turns repentant to Allah and seek His mercy, see Mumin: 7.

Aqa Mahdi Puya says:

According to Imam Jafar bin Muhammad as Sadiq, Shura: 5 and Mumin: 7 are closely linked together.

 

وَالَّذِينَ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءَ اللَّهُ حَفِيظٌ عَلَيْهِمْ وَمَا أَنْتَ عَلَيْهِمْ بِوَكِيلٍ {6}

[Pooya/Ali Commentary 42:6]

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِتُنْذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا وَتُنْذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ ۚ فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ {7}

[Pooya/Ali Commentary 42:7]

Refer to the commentary of Ha Mim: 2 to 4 and Ya Sin: 2 to 6. Umm al Qura refers to Makka, and “all around it” refers to the whole world.

 

وَلَوْ شَاءَ اللَّهُ لَجَعَلَهُمْ أُمَّةً وَاحِدَةً وَلَٰكِنْ يُدْخِلُ مَنْ يَشَاءُ فِي رَحْمَتِهِ ۚ وَالظَّالِمُونَ مَا لَهُمْ مِنْ وَلِيٍّ وَلَا نَصِيرٍ {8}

[Pooya/Ali Commentary 42:8]

أَمِ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءَ ۖ فَاللَّهُ هُوَ الْوَلِيُّ وَهُوَ يُحْيِي الْمَوْتَىٰ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {9}

[Pooya/Ali Commentary 42:9]

وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ ۚ ذَٰلِكُمُ اللَّهُ رَبِّي عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ {10}

[Pooya/Ali Commentary 42:10]

Aqa Mahdi Puya says:

Verses 10 to 21 of this surah assert that absolute authority belongs only to Allah in the realm of creation as well as in the realm of legislation. His sovereignty is delegated to the chosen prophets and their successors on the earth. The people of the book and the disbelievers differ in this arrangement in order to save their privileges and advantages. The Holy Prophet is commanded not to give any importance to their

opposition. The mission of the Holy Prophet, as decreed by Allah, was to do justice to friends and foes alike and preach the truth so that his opponents, who are also the opponents of Allah, may have no excuse whatsoever, and they may rely on Allah for their sustenance and pay attention to the life of hereafter.

Refer to Nisa: 65 and Ahzab: 36.

 

فَاطِرُ السَّمَاوَاتِ وَالْأَرْضِ ۚ جَعَلَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا وَمِنَ الْأَنْعَامِ أَزْوَاجًا ۖ يَذْرَؤُكُمْ فِيهِ ۚ لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ {11}

[Pooya/Ali Commentary 42:11]

لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ ۖ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ ۚ إِنَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ {12}

[Pooya/Ali Commentary 42:12]

شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَىٰ ۖ أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ ۚ كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ ۚ اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشَاءُ وَيَهْدِي إِلَيْهِ مَنْ يُنِيبُ {13}

[Pooya/Ali Commentary 42:13]

The religion preached by the Holy Prophet was the same in essence, given to Nuh, Ibrahim, Musa or Isa. They all preached the unity (tawhid) of Allah and admonished their followers to do good and shun evil. Every religion was named by its followers after their prophet’s departure from this world, but Islam was named by Allah-see Baqarah: 112; Ali Imran: 19; Nisa: 125 and Ma-idah: 3-when the religion of Allah was perfected and completed. It implies that all other religions, prior to Islam, were in the state of transition.

John 16: 5 to 14 clearly show that Isa, before leaving this world, gave the news of the advent of the spirit of truth, the comforter, who would certainly come and guide all mankind into all the truth, for he would not speak on his own authority, but tell only what he heard from the Lord.

 

وَمَا تَفَرَّقُوا إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ إِلَىٰ أَجَلٍ مُسَمًّى لَقُضِيَ بَيْنَهُمْ ۚ وَإِنَّ الَّذِينَ أُورِثُوا الْكِتَابَ مِنْ بَعْدِهِمْ لَفِي شَكٍّ مِنْهُ مُرِيبٍ {14}

[Pooya/Ali Commentary 42:14]

Refer to the commentary of Baqarah: 213; Ali Imran: 19, 63 to 66; Yunus: 19 and Ibrahim: 9. As stated every where in this book all the prophets of Allah brought almost similar guidance in basic principles, so when the Holy Prophet came with Islam, there should have been no opposition by the people of the book, but through selfish envy they plunged in antagonism and rejected the truth.

 

فَلِذَٰلِكَ فَادْعُ ۖ وَاسْتَقِمْ كَمَا أُمِرْتَ ۖ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ ۖ وَقُلْ آمَنْتُ بِمَا أَنْزَلَ اللَّهُ مِنْ كِتَابٍ ۖ وَأُمِرْتُ لِأَعْدِلَ بَيْنَكُمُ ۖ اللَّهُ رَبُّنَا وَرَبُّكُمْ ۖ لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ ۖ لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ ۖ اللَّهُ يَجْمَعُ بَيْنَنَا ۖ وَإِلَيْهِ الْمَصِيرُ {15}

[Pooya/Ali Commentary 42:15]

The mission of the Holy Prophet was to preach the gospel of unity to unite the people who were sunk deep in sectarianism and division, without making any compromise on account of worldly or political motives. He always relied upon Allah and His revelation, judged justly between warring factions, as the greatest upholder of peace and unity. According to Islam it is deeds which decide the fate of every individual in the life hereafter. Personal responsibility for one’s own conduct is the basis of judgement on the day of reckoning when all will be brought together before the Lord of the worlds who is God of every created being.

 

وَالَّذِينَ يُحَاجُّونَ فِي اللَّهِ مِنْ بَعْدِ مَا اسْتُجِيبَ لَهُ حُجَّتُهُمْ دَاحِضَةٌ عِنْدَ رَبِّهِمْ وَعَلَيْهِمْ غَضَبٌ وَلَهُمْ عَذَابٌ شَدِيدٌ {16}

[Pooya/Ali Commentary 42:16]

The people of the book were fully aware of the advent of the Holy Prophet (see commentary of Baqarah: 40, 89 and 253), but when he came they disbelieved in him because of their arrogance, selfish motives and desire to maintain status quo in order to save their privileges, advantages and leadership.

Aqa Mahdi Puya says:

Any argument to question the absolute authority of Allah is unacceptable.

 

اللَّهُ الَّذِي أَنْزَلَ الْكِتَابَ بِالْحَقِّ وَالْمِيزَانَ ۗ وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ قَرِيبٌ {17}

[Pooya/Ali Commentary 42:17]

Refer to the commentary of Baqarah: 2 for the book and Araf: 8 and Anbiya: 47 to know about mizan (balance or scale).

Aqa Mahdi Puya says:

Mizan implies the balance of mind, a God-given faculty, which is fully aware of the meanings and interpretation of all the revealed books.

 

يَسْتَعْجِلُ بِهَا الَّذِينَ لَا يُؤْمِنُونَ بِهَا ۖ وَالَّذِينَ آمَنُوا مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ ۗ أَلَا إِنَّ الَّذِينَ يُمَارُونَ فِي السَّاعَةِ لَفِي ضَلَالٍ بَعِيدٍ {18}

[Pooya/Ali Commentary 42:18]

The disbelievers do not believe in the day of reckoning and laugh at it. They say defiantly: “If there is to be a punishment, let it come at once.” One day they shall certainly know how far they strayed from the right path. Refer to Yunus: 19 and Rad: 6.

 

اللَّهُ لَطِيفٌ بِعِبَادِهِ يَرْزُقُ مَنْ يَشَاءُ ۖ وَهُوَ الْقَوِيُّ الْعَزِيزُ {19}

[Pooya/Ali Commentary 42:19]

مَنْ كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ ۖ وَمَنْ كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ نَصِيبٍ {20}

[Pooya/Ali Commentary 42:20]

You reap as you sow. Those who believe and do good in this life to seek Allah’s pleasure are blessed in this life and also in the hereafter. Allah will also add manifold blessings in the spiritual life of the hereafter. To those who are only engrossed in the vain desires and gains of this world, something may be available to them here but in the blessings of the spiritual world to come they shall have no share because whatever good they did was a show-off.

 

أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُمْ مِنَ الدِّينِ مَا لَمْ يَأْذَنْ بِهِ اللَّهُ ۚ وَلَوْلَا كَلِمَةُ الْفَصْلِ لَقُضِيَ بَيْنَهُمْ ۗ وَإِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ {21}

[Pooya/Ali Commentary 42:21]

Nothing can be legislated without the permission of Allah. Thus even those whom the disbelievers regard as partners of Allah cannot do so. Allah has given respite to the disbelievers, and does not hasten in inflicting punishment on them. Refer to Yunus: 19 and Rad: 6; and verse 18 of this surah.

 

تَرَى الظَّالِمِينَ مُشْفِقِينَ مِمَّا كَسَبُوا وَهُوَ وَاقِعٌ بِهِمْ ۗ وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فِي رَوْضَاتِ الْجَنَّاتِ ۖ لَهُمْ مَا يَشَاءُونَ عِنْدَ رَبِّهِمْ ۚ ذَٰلِكَ هُوَ الْفَضْلُ الْكَبِيرُ {22}

[Pooya/Ali Commentary 42:22]

ذَٰلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ ۗ وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا ۚ إِنَّ اللَّهَ غَفُورٌ شَكُورٌ {23}

[Pooya/Ali Commentary 42:23]

To follow the command of Allah given in this verse, refer to the commentary of Furqan: 57; Saba: 47 and Sad: 86 for the “love of the Ahl ul Bayt of the Holy Prophet.” Also refer to An-am : 91 and Yunus: 72.

To know that Ali, Fatimah, Hasan and Husayn and their children are the only “near relative” (Ahl ul Bayt) of the Holy Prophet see commentary of Ali Imran: 61 and Ahzab: 33.

Ibn Hajr in Sawa-iq, chapter 11, page 160 and Ibn Sad in Tabaqat in the account of Umar bin Khattab have accepted that the near relatives of the Holy Prophet are the Ahl ul Bayt. The same opinion is found in Tafsir Kashaf, Sahih Muslim, Musnad ibn Hanbal and Tafsir Durr al Manthur.

This verse commands the Muslims to love the Ahl ul Bayt if they want to repay the Holy Prophet for his toils of prophethood, so that they should follow the Ahl ul Bayt in word and deed, because they have been thoroughly purified by Allah Himself, because they are the truthful, because they are the custodians of the word of Allah, because they alone know the true interpretation of the guidance sent for all mankind.

A large number of narratives reported by the most reliable authorities of the Islamic history prove that this verse was revealed in Madina after the births of Imam Hasan and Imam Husayn. Even if they were not born and this verse was revealed in Makka, no Muslim can deny that Allah has the absolute authority to refer to future events and persons not yet born, as He refers to the details of the day of judgement or relates the outcome of the battles the Holy Prophet fought in defence.

Those who try to sidetrack the command of Allah to love the near relatives of the Holy Prophet on flimsy ground must remember that even the least ill-will against the thoroughly purified Ahl ul Bayt has been forbidden. From the beginning to the end of their lives, every member of the Ahl ul Bayt had presented an ideal Islamic pattern of life, not equalled by any among the followers of the Holy Prophet, therefore love and devotion to them was ordained to provide highest form of guidance to mankind. See commentary of Saba: 47. Unless one loves and follows the Ahl ul Bayt one cannot sincerely avail of the guidance offered by the Holy Prophet. Love implies sincere attachment which must manifest in every thought and deed.

Imam Jafar bin Muhammad as Sadiq said:

“He who obeys Allah’s commands is our devotee; and he who disobeys His commands is our enemy.”

After the departure of the Holy Prophet from this world, his followers:

(i) deprived her daughter, Bibi Fatimah, of her rights. See commentary of Bani Israil: 26; Naml: 15 and 16; Nahl: 90 and Maryam: 2 to 15;

(ii) her house was set on fire; a door fell upon her, killing her unborn child, Muhsin, in the womb, due to which, at last, she died,

(iii) Ali was dragged in the streets of Madina, bound with ropes;

(iv) Hasan was poisoned;

(v) Husayn, along with his relatives and friends, was killed in Karbala;

(vi) the remaining Imams of the Ahl ul Bayt were killed, one by one;

(vii) and their devotees, who loved and followed them as commanded by Allah, were persecuted and killed.

It is reported that the people of Madina, known as ansar, who gave asylum to the people of Makka, known as muhajirin, began to take pride in the role they played in the promotion of the mission of the Holy Prophet. Ibn Abbas and some other immigrants felt unhappy and complained to the Holy Prophet. The Holy Prophet, then, reminded the ansar that it was because of him they were saved from the accursed dirt of polytheism, and it was he who showed them the right path of salvation. The ansar realised their folly, avowed to put whatever they had at his disposal and follow every command given to them. Then this verse was revealed.

Aqa Mahdi Puya says:

Qurba means nearness. Fil qurba means for the sake of nearness.

The unanimous traditions of utmost authenticity assert that nearness to the Holy Prophet means love of his those relatives who are nearest to him in excellence and accomplishment. So, when he was asked to point out his relatives, he pronounced the names of Ali, Fatimah, Hasan and Husayn and their children. There is not a single tradition of the Holy Prophet that qurba refers to the relatives of the Quraysh, or the relationship of the Holy Prophet with the Quraysh or the relatives of the believers, as concocted by the anti Ahl ul Bayt commentators. The structure of the verse proves that the Holy Prophet has been commanded to demand recompense, as an exception, not from every one, but from those believers mentioned in Furqan: 57-those who take the way to their Lord. The recompense is in the interest of the believers themselves, not in any way profitable to the Holy Prophet in his personal life.

Instead of arham (the blood relatives), qurba (neamess) has been used to show that not only relationship but also nearness in character and accomplishment is taken into consideration as the important quality. So, on the basis of this verse, love of the Ahl ul Bayt has become an obligatory function of the faith, a fundamental condition without which no amount of devotion to Allah and good deeds will be of any use.

 

أَمْ يَقُولُونَ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا ۖ فَإِنْ يَشَإِ اللَّهُ يَخْتِمْ عَلَىٰ قَلْبِكَ ۗ وَيَمْحُ اللَّهُ الْبَاطِلَ وَيُحِقُّ الْحَقَّ بِكَلِمَاتِهِ ۚ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ {24}

[Pooya/Ali Commentary 42:24]

If anyone has a doubt about the Holy Prophet’s mission, let him look at his life, at his work and at his character.

 

وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَعْفُو عَنِ السَّيِّئَاتِ وَيَعْلَمُ مَا تَفْعَلُونَ {25}

[Pooya/Ali Commentary 42:25]

Whatever the sin, Allah’s mercy is available to sincere repentance, at all times until the decree of condemnation is passed. He does not want to punish the offenders if they turn repentant to Him and live in the light of His guidance thereafter. In verse 53 of Zamur the Holy Prophet says: “Do not despair of the mercy of Allah. Verily Allah forgives all sins.”

Compared to what Islam offers to the sinners (repentance and their living an ordered life free from evil) the doctrine of unconditional redemption, just because a man, unjustly taken as the son of God, has given his blood, is incredible, because it gives unruly licence to sin which certainly spreads corruption, chaos and injustice.

Jabir bin Abdullah Ansari relates an incident in which it is said that a man came into the masjid, prayed a two rak-at salat, and then said: “O Lord, I seek Your pardon.” Imam Ali, who was there, said: “Your repentance is unacceptable. Tawbah (turning repentant unto ADah) should come together with a sincere determination to avoid sinning in the future.” If any duty has been neglected it should be at once carried out. He who turns in repentance to Allah must feel sorry for the enjoyment of the sinful deed and humiliate himself before Allah for revolting against His command.

 

وَيَسْتَجِيبُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَيَزِيدُهُمْ مِنْ فَضْلِهِ ۚ وَالْكَافِرُونَ لَهُمْ عَذَابٌ شَدِيدٌ {26}

[Pooya/Ali Commentary 42:26]

Those who believe and do good not only receive the due recompense but also collect special and additional compensation as a gift from their Lord. Goodness generates more goodness.

 

وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ لَبَغَوْا فِي الْأَرْضِ وَلَٰكِنْ يُنَزِّلُ بِقَدَرٍ مَا يَشَاءُ ۚ إِنَّهُ بِعِبَادِهِ خَبِيرٌ بَصِيرٌ {27}

[Pooya/Ali Commentary 42:27]

Since the beginning of the human society the men of large means, power and authority have been revolting against Allah and breaking His laws and commands. They are warned not to go astray, nor lead others astray.

“As He pleases” refers to those who please Him with their deeds and become entitled to receive His grace.

 

وَهُوَ الَّذِي يُنَزِّلُ الْغَيْثَ مِنْ بَعْدِ مَا قَنَطُوا وَيَنْشُرُ رَحْمَتَهُ ۚ وَهُوَ الْوَلِيُّ الْحَمِيدُ {28}

[Pooya/Ali Commentary 42:28]

Allah’s mercy comes to us when all hope is lost, and gives us new opportunities when we least expect them. His cherishing and protecting His creatures is beyond the comprehension of human intellect.

Refer to Araf: 57.

 

وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَثَّ فِيهِمَا مِنْ دَابَّةٍ ۚ وَهُوَ عَلَىٰ جَمْعِهِمْ إِذَا يَشَاءُ قَدِيرٌ {29}

[Pooya/Ali Commentary 42:29]

Aqa Mahdi Puya says:

Life is not confined to the earth. It is indicated in this verse that life in some form or other is existing in the millions of heavenly bodies scattered through space. The Almighty who created such countless beings has surely the power to bring them together when the trumpet is blown.

 

وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ {30}

[Pooya/Ali Commentary 42:30]

Refer to the commentary of Nisa: 79.

Evil is not normal. The nature of Allah’s creation is orderly, harmonious and normal. When twisted and corrupted, it becomes evil.

The hardships the righteous suffer in the cause of Allah is a trial to distinguish them from ordinary people .

 

وَمَا أَنْتُمْ بِمُعْجِزِينَ فِي الْأَرْضِ ۖ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ {31}

[Pooya/Ali Commentary 42:31]

Every evil deed, or word, or thought, has its evil consequence. Allah punishes the evildoer. No one can stop Him. If He forgives, let no one imagine that He is in any way helpless. Allah’s will Or plan can never be defeated or frustrated. The only help or pardon that is possible is from Allah.

See commentary of Ankabut: 22.

 

وَمِنْ آيَاتِهِ الْجَوَارِ فِي الْبَحْرِ كَالْأَعْلَامِ {32}

[Pooya/Ali Commentary 42:32]

A close study of the working of the forces of nature makes evident the fact that man cannot progress an inch forward unless Allah’s grace and mercy is there to help him in his every activity .

 

إِنْ يَشَأْ يُسْكِنِ الرِّيحَ فَيَظْلَلْنَ رَوَاكِدَ عَلَىٰ ظَهْرِهِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ {33}

[Pooya/Ali Commentary 42:33] (see commentary for verse 32)

أَوْ يُوبِقْهُنَّ بِمَا كَسَبُوا وَيَعْفُ عَنْ كَثِيرٍ {34}

[Pooya/Ali Commentary 42:34] (see commentary for verse 32)

وَيَعْلَمَ الَّذِينَ يُجَادِلُونَ فِي آيَاتِنَا مَا لَهُمْ مِنْ مَحِيصٍ {35}

[Pooya/Ali Commentary 42:35]

فَمَا أُوتِيتُمْ مِنْ شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَمَا عِنْدَ اللَّهِ خَيْرٌ وَأَبْقَىٰ لِلَّذِينَ آمَنُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ {36}

[Pooya/Ali Commentary 42:36]

وَالَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ {37}

[Pooya/Ali Commentary 42:37]

To break or transgress any law of Allah is a sin. The gravest or the greatest sin is polytheism. Great sins are unpardonable.

Imam Muhammad bin Ali al Baqir said:

“He who has power and authority to retaliate, yet overcomes anger and forgives shall receive peace and tranquillity from Allah on the day of judgement.”

 

وَالَّذِينَ اسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُوا الصَّلَاةَ وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ {38}

[Pooya/Ali Commentary 42:38]

Aqa Mahdi Puya says:

Consultation is to be made in the matters of personal relationship, not in the affairs of the society, that too when clear command of Allah or verdict of the Holy Prophet is not available. To administer and guide the collective as well as the individual life, all the commands of Allah and the Holy Prophet have to be followed in letter and spirit. Legislation and administration are not left to the mutual consultation of the people. Refer to the commentary of Ali Imran: 159 and Nisa: 59. The ulil amr may consult people to win their good will, otherwise he has to follow the laws made by Allah to make his final decision.

After the departure of the Holy Prophet, while his true duly appointed successor, Ali ibn abi Talib (see commentary of Ma-idah: 67) was busy with the arrangements for his burial, the muhajirin of Makka and the ansar of Madina assembled at Saqifa Bani Sa-da to prove their respective merits. The muhajirin claimed preference in view of their priority in Islam and their kinship with the Holy Prophet. The ansar referred to their help and support to establish his mission. No one mentioned the historic fact that a few month ago the Holy Prophet had irrevocably nominated Ali as his divinely elected successor. Refer to “The Early History of Islam” by Sayyid Safdar Husayn, published by our Trust, for full details of the drama enacted at Saqifa Bani Sa-da. It is said that Abu Bakr was elected as the caliph by consultation and consensus among the companions.

Therefore many commentators interpret this verse to justify the farce staged to belie and reject the clear command of Allah conveyed by the Holy Prophet at Ghadir Khum.

 

وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنْتَصِرُونَ {39}

[Pooya/Ali Commentary 42:39]

There are believers who overlook the excesses committed to harm them and forgive the offenders, but some among them take revenge by following the principles of “eye for an eye”. Refer to the commentary of Hajj : 60; Muminun: 96; Ha Mim: 34.

As verse 40 prescribes the reprisal should be equal to the offence, but an extraordinary reward shall be given to those who decide to forgive. Refer to the commentary of Baqarah: 190 to 193, 216 and 256 to know that Islam was not preached by the sword, and all the battles imposed upon the Holy Prophet were fought by him in defence because as verse 42 says Allah does not love the unjust transgressor for whom there is a painful punishment .

 

وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا ۖ فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ ۚ إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ {40}

[Pooya/Ali Commentary 42:40] (see commentary for verse 39)

وَلَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَٰئِكَ مَا عَلَيْهِمْ مِنْ سَبِيلٍ {41}

[Pooya/Ali Commentary 42:41] (see commentary for verse 39)

إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ وَيَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ ۚ أُولَٰئِكَ لَهُمْ عَذَابٌ أَلِيمٌ {42}

[Pooya/Ali Commentary 42:42] (see commentary for verse 39)

وَلَمَنْ صَبَرَ وَغَفَرَ إِنَّ ذَٰلِكَ لَمِنْ عَزْمِ الْأُمُورِ {43}

[Pooya/Ali Commentary 42:43] (see commentary for verse 39)

وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ وَلِيٍّ مِنْ بَعْدِهِ ۗ وَتَرَى الظَّالِمِينَ لَمَّا رَأَوُا الْعَذَابَ يَقُولُونَ هَلْ إِلَىٰ مَرَدٍّ مِنْ سَبِيلٍ {44}

[Pooya/Ali Commentary 42:44]

وَتَرَاهُمْ يُعْرَضُونَ عَلَيْهَا خَاشِعِينَ مِنَ الذُّلِّ يَنْظُرُونَ مِنْ طَرْفٍ خَفِيٍّ ۗ وَقَالَ الَّذِينَ آمَنُوا إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ ۗ أَلَا إِنَّ الظَّالِمِينَ فِي عَذَابٍ مُقِيمٍ {45}

[Pooya/Ali Commentary 42:45]

وَمَا كَانَ لَهُمْ مِنْ أَوْلِيَاءَ يَنْصُرُونَهُمْ مِنْ دُونِ اللَّهِ ۗ وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ سَبِيلٍ {46}

[Pooya/Ali Commentary 42:46]

اسْتَجِيبُوا لِرَبِّكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ ۚ مَا لَكُمْ مِنْ مَلْجَإٍ يَوْمَئِذٍ وَمَا لَكُمْ مِنْ نَكِيرٍ {47}

[Pooya/Ali Commentary 42:47]

فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا ۖ إِنْ عَلَيْكَ إِلَّا الْبَلَاغُ ۗ وَإِنَّا إِذَا أَذَقْنَا الْإِنْسَانَ مِنَّا رَحْمَةً فَرِحَ بِهَا ۖ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَإِنَّ الْإِنْسَانَ كَفُورٌ {48}

[Pooya/Ali Commentary 42:48]

Aqa Mahdi Puya says:

Balagh means to deliver or convey the message which is the duty of a prophet. It also implies to guide those whom the message is conveyed to the end of the world which is the duty of a wali.

Refer to Ali Imran: 68; Yunus: 10; Nahl: 53 and 54 and Rum: 36.

 

لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ يَخْلُقُ مَا يَشَاءُ ۚ يَهَبُ لِمَنْ يَشَاءُ إِنَاثًا وَيَهَبُ لِمَنْ يَشَاءُ الذُّكُورَ {49}

[Pooya/Ali Commentary 42:49]

Aqa Mahdi Puya says:

These verses indirectly refer to Ismail and Is-haq given to Ibrahim; Yahya given to Zakariya; Maryam to Imran and Bibi Fatima to the Holy Prophet; Hasan, Husayn and Zaynab to Ali; and all those wives of the Holy Prophet who did not give birth to any child, male or female.

 

أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَاثًا ۖ وَيَجْعَلُ مَنْ يَشَاءُ عَقِيمًا ۚ إِنَّهُ عَلِيمٌ قَدِيرٌ {50}

[Pooya/Ali Commentary 42:50] (see commentary for verse 49)

وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ ۚ إِنَّهُ عَلِيٌّ حَكِيمٌ{51}

[Pooya/Ali Commentary 42:51]

Aqa Mahdi Puya says:

This verse explains verse 164 of Nisa-the discourse with Musa was through a medium, not in person.

 

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا ۚ مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ {52}

[Pooya/Ali Commentary 42:52]

Aqa Mahdi Puya says:

Whatever the Holy Prophet did or said was as directed by Allah. He never let his own desire or inclination give any other colour to the divine plan. Refer to Saba: 50. All his deeds were in the highest degree of submission to the will of Allah as mentioned in Najm: 2 to 10. Rahman: 1 to 4 confirm that he did not learn anything from any mortal but was taught and educated by Allah Himself. Refer to Baqarah: 78. So there is no doubt that whatever Allah willed His prophet put into practice, as also indicated in Qasas: 56.

His likes and dislikes were a true mirror of Allah’s likes and dislikes. Refer to Anfal: 17.

صِرَاطِ اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ {53}

[Pooya/Ali Commentary 42:53]
Source:quran.al-islam.org


more post like this