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

حم {1}

[Pooya/Ali Commentary 41:1]

Refer to the commentary of Baqarah: 1 .

 

تَنْزِيلٌ مِنَ الرَّحْمَٰنِ الرَّحِيمِ {2}

[Pooya/Ali Commentary 41:2]

Refer to the commentary of Zumar: 1 and 2; Baqarah: 2 and Yusuf: 2.

The Quran is a bearer of glad tidings as well as a warner, so is the Holy Prophet as said in Baqarah: 119; Bani Israil : 105; Furqan : 56; Ahzab : 45; Saba: 28 and Fatir: 24, and those who are from him and he is from them, the Ahl ul Bayt.

 

كِتَابٌ فُصِّلَتْ آيَاتُهُ قُرْآنًا عَرَبِيًّا لِقَوْمٍ يَعْلَمُونَ {3}

[Pooya/Ali Commentary 41:3] (see commentary for verse 2)

بَشِيرًا وَنَذِيرًا فَأَعْرَضَ أَكْثَرُهُمْ فَهُمْ لَا يَسْمَعُونَ {4}

[Pooya/Ali Commentary 41:4] (see commentary for verse 2)

وَقَالُوا قُلُوبُنَا فِي أَكِنَّةٍ مِمَّا تَدْعُونَا إِلَيْهِ وَفِي آذَانِنَا وَقْرٌ وَمِنْ بَيْنِنَا وَبَيْنِكَ حِجَابٌ فَاعْمَلْ إِنَّنَا عَامِلُونَ {5}

[Pooya/Ali Commentary 41:5]

The consequence of their wilful rejection and belying of the revelation created a distance between the disbelievers and the Holy Prophet who came to teach them. This was either a superiority complex adopting the sarcastic tone of an inferiority complex, or it expressed calculated indifference to the divine guidance.

 

قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ فَاسْتَقِيمُوا إِلَيْهِ وَاسْتَغْفِرُوهُ ۗ وَوَيْلٌ لِلْمُشْرِكِينَ {6}

[Pooya/Ali Commentary 41:6]

The bringer of the message was not an angel nor a god, but, in appearance, a man like them, so that there should have been no barrier between him and his hearers. “I am a man like you” has been qualified by “it is revealed to me.” So a man chosen for receiving revelation and conveying it as bashir and naghir (see commentary of 2 to 4 above) must be the uniquely superior most individual among all the created beings, endowed with very special singular powers of intellect, understanding, wisdom, conscience and application. Like him are his true inheritors (see commentary of Baqarah: 124). So to treat the Holy Prophet like other ordinary men is the policy of those who try to undermine the true position of the Holy Prophet and his Ahl ul Bayt, in order to highlight the ordinary abilities of rulers in the eyes of the people. They want to rule and dominate. The life accounts of the Holy Prophet and his Ahl ul Bayt establish beyond all doubts that they were not like the ordinary men who surrounded them as companions.

 

الَّذِينَ لَا يُؤْتُونَ الزَّكَاةَ وَهُمْ بِالْآخِرَةِ هُمْ كَافِرُونَ {7}

[Pooya/Ali Commentary 41:7]

Aqa Mahdi Puya says:

This verse implies that even if the disbelievers give charity it cannot be termed zakat because unless alms are given for the sake and in the way of Allah it does not become an act of righteousness. The ungodly motives of the disbelievers make their alms-giving a pretence or a trick to hoodwink people and exploit them for their material gains.

 

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ {8}

[Pooya/Ali Commentary 41:8]

قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَنْدَادًا ۚ ذَٰلِكَ رَبُّ الْعَالَمِينَ {9}

[Pooya/Ali Commentary 41:9]

In Araf: 54; Yunus: 3; Hud: 7 and Sajdah: 4; the creation is stated to have taken place in six days. As explained in the commentary of Hajj: 47, Sajdah: 5, Ibrahim: 5 the term yawm (day) used in various places in the Quran is not the day of the earth, measured according to the movement of the earth in relation to the sun. When there was no sun or suns in the universe yawm (day) may refer to any period of time known to Allah alone. Here it may mean stages or periods. So the two days may mean two stages, physical and spiritual.

The four days mentioned in verse 10 refer to the several stages in which the creation of the heavens and the earth took place, and the sequence of the order in which the various components of the universe were brought into existence. Refer to Baqarah: 29; Rad: 3; Nahl: 15 and Saffat: 6.

Aqa Mahdi Puya says:

Verse 11 may refer to the theory of nebula. According to Hijr: 16 and 17 all illuminating stars are arranged in the lower heaven. Then the other six heavens may be in the nebula.

 

وَجَعَلَ فِيهَا رَوَاسِيَ مِنْ فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ سَوَاءً لِلسَّائِلِينَ {10}

[Pooya/Ali Commentary 41:10] (see commentary for verse 9)

ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ ائْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ {11}

[Pooya/Ali Commentary 41:11] (see commentary for verse 9)

فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ وَأَوْحَىٰ فِي كُلِّ سَمَاءٍ أَمْرَهَا ۚ وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ {12}

[Pooya/Ali Commentary 41:12] (see commentary for verse 9)

فَإِنْ أَعْرَضُوا فَقُلْ أَنْذَرْتُكُمْ صَاعِقَةً مِثْلَ صَاعِقَةِ عَادٍ وَثَمُودَ {13}

[Pooya/Ali Commentary 41:13]

Aqa Mahdi Puya says:

Sa-iqa refers to any agency that causes instant destruction like thunder, lightning or meteor etcetera.

 

إِذْ جَاءَتْهُمُ الرُّسُلُ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ أَلَّا تَعْبُدُوا إِلَّا اللَّهَ ۖ قَالُوا لَوْ شَاءَ رَبُّنَا لَأَنْزَلَ مَلَائِكَةً فَإِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَافِرُونَ {14}

[Pooya/Ali Commentary 41:14]

They were warned by the prophets from every point of view. Refer to Hijr: 6 to 9 and Furqan: 21.

 

فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً ۖ وَكَانُوا بِآيَاتِنَا يَجْحَدُونَ {15}

[Pooya/Ali Commentary 41:15]

Refer to Araf: 65 to 72 for the people of Ad, and Araf: 73 to 79 for the people of Thamud. It is reported by Jabir bin Abdullah Ansari that in a meeting called by Abu Jahl the tribal chiefs of the Quraysh decided to send a man well versed in poetry and know-how of sorcery and soothsaying to the Holy Prophet for a dialogue. Utbah bin Rabi-a was selected. He came to the Holy Prophet and said: “Are you better than your ancestors? Abdullah, Abdul Muttalib and Hashim did not condemn our gods. If you are aspiring for power we will make you our supreme chief, put our most beautiful women at your disposal, and amass mountains of gold and silver in your courtyard.” The Holy Prophet, in reply, recited the first 18 verses of this surah. When the fate of the people of Ad and Thamud was mentioned, Utbah requested the Holy Prophet to stop. He stood up and left his presence. He went directly to his home. The Quraysh chiefs thought that Utbah had also fallen under the spell of the son of Abdullah. They went to him and began to cast aspersion on his integrity. In plain words he told them: “What Muhammad told me was neither poetry nor soothsaying. He simply recited something from the Quran. I am afraid that if we oppose him a painful torment may also seize us.”

 

فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي أَيَّامٍ نَحِسَاتٍ لِنُذِيقَهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا ۖ وَلَعَذَابُ الْآخِرَةِ أَخْزَىٰ ۖ وَهُمْ لَا يُنْصَرُونَ {16}

[Pooya/Ali Commentary 41:16] (see commentary for verse 15)

وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ فَأَخَذَتْهُمْ صَاعِقَةُ الْعَذَابِ الْهُونِ بِمَا كَانُوا يَكْسِبُونَ {17}

[Pooya/Ali Commentary 41:17] (see commentary for verse 15)

وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ {18}

[Pooya/Ali Commentary 41:18] (see commentary for verse 15)

وَيَوْمَ يُحْشَرُ أَعْدَاءُ اللَّهِ إِلَى النَّارِ فَهُمْ يُوزَعُونَ {19}

[Pooya/Ali Commentary 41:19]

حَتَّىٰ إِذَا مَا جَاءُوهَا شَهِدَ عَلَيْهِمْ سَمْعُهُمْ وَأَبْصَارُهُمْ وَجُلُودُهُمْ بِمَا كَانُوا يَعْمَلُونَ {20}

[Pooya/Ali Commentary 41:20]

وَقَالُوا لِجُلُودِهِمْ لِمَ شَهِدْتُمْ عَلَيْنَا ۖ قَالُوا أَنْطَقَنَا اللَّهُ الَّذِي أَنْطَقَ كُلَّ شَيْءٍ وَهُوَ خَلَقَكُمْ أَوَّلَ مَرَّةٍ وَإِلَيْهِ تُرْجَعُونَ {21}

[Pooya/Ali Commentary 41:21]

The enemies of Allah think that if they conceal their evil deeds from the rest of the world, nothing will happen to them, but they do not know that their limbs and faculties they use for evil will be used against them on the day of judgement. Allah knows everything.

The Holy Prophet recited verse 23 and said:

“There is not an individual in whose mind there are noble and good thoughts and Allah is not with him to guide unto the right path.”

Imam Jafar bin Muhammad as Sadiq said:

“A believer must always be in fear of Allah’s wrath which throws its victim into the fire; and he must have utmost confidence in His mercy which takes its favourite to the eternal abode of bliss and happiness. Allah is with the innermost thoughts of every individual. Noble thoughts are rewarded and evil thoughts are punished.”

 

وَمَا كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلَا أَبْصَارُكُمْ وَلَا جُلُودُكُمْ وَلَٰكِنْ ظَنَنْتُمْ أَنَّ اللَّهَ لَا يَعْلَمُ كَثِيرًا مِمَّا تَعْمَلُونَ{22}

[Pooya/Ali Commentary 41:22] (see commentary for verse 21)

وَذَٰلِكُمْ ظَنُّكُمُ الَّذِي ظَنَنْتُمْ بِرَبِّكُمْ أَرْدَاكُمْ فَأَصْبَحْتُمْ مِنَ الْخَاسِرِينَ {23}

[Pooya/Ali Commentary 41:23] (see commentary for verse 21)

فَإِنْ يَصْبِرُوا فَالنَّارُ مَثْوًى لَهُمْ ۖ وَإِنْ يَسْتَعْتِبُوا فَمَا هُمْ مِنَ الْمُعْتَبِينَ {24}

[Pooya/Ali Commentary 41:24]

There is sarcasm in the meaning. If they wait, they will surely find that the fire is their abode. If they seek mercy and grace it would be too late.

 

وَقَيَّضْنَا لَهُمْ قُرَنَاءَ فَزَيَّنُوا لَهُمْ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَحَقَّ عَلَيْهِمُ الْقَوْلُ فِي أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِهِمْ مِنَ الْجِنِّ وَالْإِنْسِ ۖ إِنَّهُمْ كَانُوا خَاسِرِينَ {25}

[Pooya/Ali Commentary 41:25]

Just as well-being gives more satisfaction in a congenial society of rejoicing individuals, evil will be made to meet evil in the “hours of torment” so that those who made sin fair-seeming in this life will be there to share in the regrets, sorrows and mutual recriminations in order to deepen the sorrow of eternal punishment.

Refer to Anam: 129 and 131 for the jinn. All spirits of wickedness and the unjust among mankind will be under a common sentence.

 

وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَٰذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ {26}

[Pooya/Ali Commentary 41:26]

Aqa Mahdi Puya says:

Right from beginning the opponents of Islam have been using every trick to create confusion in the minds of the people regarding the recitation, meanings and interpretation of the Quran. Refer to the commentary of Hajj: 52 to 54 and my essay “The genuineness of the holy Quran”.

 

فَلَنُذِيقَنَّ الَّذِينَ كَفَرُوا عَذَابًا شَدِيدًا وَلَنَجْزِيَنَّهُمْ أَسْوَأَ الَّذِي كَانُوا يَعْمَلُونَ {27}

[Pooya/Ali Commentary 41:27]

ذَٰلِكَ جَزَاءُ أَعْدَاءِ اللَّهِ النَّارُ ۖ لَهُمْ فِيهَا دَارُ الْخُلْدِ ۖ جَزَاءً بِمَا كَانُوا بِآيَاتِنَا يَجْحَدُونَ {28}

[Pooya/Ali Commentary 41:28]

وَقَالَ الَّذِينَ كَفَرُوا رَبَّنَا أَرِنَا اللَّذَيْنِ أَضَلَّانَا مِنَ الْجِنِّ وَالْإِنْسِ نَجْعَلْهُمَا تَحْتَ أَقْدَامِنَا لِيَكُونَا مِنَ الْأَسْفَلِينَ {29}

[Pooya/Ali Commentary 41:29]

Refer to the commentary of Anam: 113.

Evil always desires to drag down others in its own camp and rejoices to see them disgraced.

 

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ {30}

[Pooya/Ali Commentary 41:30]

Aqa Mahdi Puya says:

The angels not only descend on the prophets but also on those who believe and remain steadfast. It is reported on the authority of the Ahl ul Bayt that the angels also descend on the true believers when they die in order to relieve the agony of death. Verse 31 confirms that they descend on the true believers from time to time with glad tidings. Authentic traditions confirm that angels descended on Imam Husayn and his comrades in the battle of Karbala because it was the highest manifestation of possible perseverance.

For verse 32 refer to Ali Imran: 198.

 

نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنْفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ {31}

[Pooya/Ali Commentary 41:31] (see commentary for verse 30)

نُزُلًا مِنْ غَفُورٍ رَحِيمٍ {32}

[Pooya/Ali Commentary 41:32] (see commentary for verse 30)

وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ {33}

[Pooya/Ali Commentary 41:33]

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ {34}

[Pooya/Ali Commentary 41:34]

There is no equality or comparison between good and evil, so repel ignorance with wisdom, hatred with love, wickedness with kindness so that he who is in the bondage of sin may be liberated.

The Quran guides the believers by parables and figurative expressions. The Ahl ul Bayt are goodness incarnate. Their enemies, who persecuted and killed not only them but their followers and devotees, symbolize evil. There is no equality or comparison between them.

 

وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ {35}

[Pooya/Ali Commentary 41:35]

وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ۖ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ {36}

[Pooya/Ali Commentary 41:36]

In this verse the Muslims are reminded, by being addressed through the Holy Prophet, that discord, disharmony and deviation proceed from evil, so to dislodge its power base they must always put up resistance, and if the forces of evil are overwhelming, instead of giving in, they should seek refuge in Allah who will not only keep them safe from defeat and disgrace, but, in the end, will create such circumstances through which they will have an upper hand over their enemies.

 

وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ ۚ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ {37}

[Pooya/Ali Commentary 41:37]

فَإِنِ اسْتَكْبَرُوا فَالَّذِينَ عِنْدَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لَا يَسْأَمُونَ ۩ {38}

[Pooya/Ali Commentary 41:38]

Aqa Mahdi Puya says:

Inda rabbika (with your Lord) in this verse, as in Ali Imran: 169; Rad: 39; Hijr: 21; Nahl: 96 and Anbiya: 19, refers to a distinct nature of being in the presence of Allah. The mother book (the source of everything) is with Him. There are beings in His presence who constantly praise Him and pray to Him. This is purely a spiritual existence. Refer to Araf: 206 and Nur: 37.

 

وَمِنْ آيَاتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً فَإِذَا أَنْزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ ۚ إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَىٰ ۚ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {39}

[Pooya/Ali Commentary 41:39]

Refer to Hajj: 5.

 

إِنَّ الَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا لَا يَخْفَوْنَ عَلَيْنَا ۗ أَفَمَنْ يُلْقَىٰ فِي النَّارِ خَيْرٌ أَمْ مَنْ يَأْتِي آمِنًا يَوْمَ الْقِيَامَةِ ۚ اعْمَلُوا مَا شِئْتُمْ ۖ إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ {40}

[Pooya/Ali Commentary 41:40]

إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جَاءَهُمْ ۖ وَإِنَّهُ لَكِتَابٌ عَزِيزٌ {41}

[Pooya/Ali Commentary 41:41]

Aqa Mahdi Puya says:

As stated in Hijr: 9, there is no possibility of corrupting or tampering with the text of the Quran. Also refer to my essay “The genuineness of the holy Quran.”

 

لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ ۖ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ {42}

[Pooya/Ali Commentary 41:42]

مَا يُقَالُ لَكَ إِلَّا مَا قَدْ قِيلَ لِلرُّسُلِ مِنْ قَبْلِكَ ۚ إِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ وَذُو عِقَابٍ أَلِيمٍ {43}

[Pooya/Ali Commentary 41:43]

وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ ۖ أَأَعْجَمِيٌّ وَعَرَبِيٌّ ۗ قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ أُولَٰئِكَ يُنَادَوْنَ مِنْ مَكَانٍ بَعِيدٍ {44}

[Pooya/Ali Commentary 41:44]

Refer to the commentary of Nahl: 103 to 105

 

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ فِيهِ ۗ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ ۚ وَإِنَّهُمْ لَفِي شَكٍّ مِنْهُ مُرِيبٍ {45}

[Pooya/Ali Commentary 41:45]

مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ ۖ وَمَنْ أَسَاءَ فَعَلَيْهَا ۗ وَمَا رَبُّكَ بِظَلَّامٍ لِلْعَبِيدِ {46}

[Pooya/Ali Commentary 41:46]

إِلَيْهِ يُرَدُّ عِلْمُ السَّاعَةِ ۚ وَمَا تَخْرُجُ مِنْ ثَمَرَاتٍ مِنْ أَكْمَامِهَا وَمَا تَحْمِلُ مِنْ أُنْثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِ ۚ وَيَوْمَ يُنَادِيهِمْ أَيْنَ شُرَكَائِي قَالُوا آذَنَّاكَ مَا مِنَّا مِنْ شَهِيدٍ {47}

[Pooya/Ali Commentary 41:47]

Every thing in the universe has been created by Allah, so neither its nature of creation nor its working is hidden from Him. He knows everything.

 

وَضَلَّ عَنْهُمْ مَا كَانُوا يَدْعُونَ مِنْ قَبْلُ ۖ وَظَنُّوا مَا لَهُمْ مِنْ مَحِيصٍ {48}

[Pooya/Ali Commentary 41:48]

لَا يَسْأَمُ الْإِنْسَانُ مِنْ دُعَاءِ الْخَيْرِ وَإِنْ مَسَّهُ الشَّرُّ فَيَئُوسٌ قَنُوطٌ {49}

[Pooya/Ali Commentary 41:49]

وَلَئِنْ أَذَقْنَاهُ رَحْمَةً مِنَّا مِنْ بَعْدِ ضَرَّاءَ مَسَّتْهُ لَيَقُولَنَّ هَٰذَا لِي وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُجِعْتُ إِلَىٰ رَبِّي إِنَّ لِي عِنْدَهُ لَلْحُسْنَىٰ ۚ فَلَنُنَبِّئَنَّ الَّذِينَ كَفَرُوا بِمَا عَمِلُوا وَلَنُذِيقَنَّهُمْ مِنْ عَذَابٍ غَلِيظٍ {50}

[Pooya/Ali Commentary 41:50]

وَإِذَا أَنْعَمْنَا عَلَى الْإِنْسَانِ أَعْرَضَ وَنَأَىٰ بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ فَذُو دُعَاءٍ عَرِيضٍ {51}

[Pooya/Ali Commentary 41:51]

قُلْ أَرَأَيْتُمْ إِنْ كَانَ مِنْ عِنْدِ اللَّهِ ثُمَّ كَفَرْتُمْ بِهِ مَنْ أَضَلُّ مِمَّنْ هُوَ فِي شِقَاقٍ بَعِيدٍ {52}

[Pooya/Ali Commentary 41:52]

سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنْفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ ۗ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ {53}

[Pooya/Ali Commentary 41:53]

Aqa Mahdi Puya says:

Truth always prevails. It spreads across to the uttermost corners of the earth, as it did in the case of Islam. Its intensive diffusion in the hearts and souls of people is even more extraordinary than its extensive spread. Makka where the mission of the Holy Prophet began became the hotbed of conspiracies and hostilities against the religion of Allah, but with a handful of godly men of distinguished valour, among whom Ali stands high and unique, the Holy Prophet destroyed the power base of evil beyond recovery. Refer to the defensive battles like Badr, Uhad, Khandaq, Khaybar, Hunayn etcetera, described in various verses of the Quran (Ali Imran: 13, 121 to 168; Anfal: 5 and 16; Baqarah: 214, 251; Ahzab: 1 to 3, 9 to 27, Bara-at: 25 to 27) and also found in all the authentic books of history written by the well-known Muslim as well as non-muslim scholars. There are several signs of Allah in these battles manifested through the valour of Ali ibn abi Talib which have no parallel in the history of mankind.

Allah is the absolute truth, so He Himself is the best witness. In one of his supplications Imam Ali said:

“O He who proves His (eternal) existence by His signs that exist in every thing.”

 

أَلَا إِنَّهُمْ فِي مِرْيَةٍ مِنْ لِقَاءِ رَبِّهِمْ ۗ أَلَا إِنَّهُ بِكُلِّ شَيْءٍ مُحِيطٌ {54}

[Pooya/Ali Commentary 41:54]
Source:quran.al-islam.org


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