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

الر ۚ كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِنْ لَدُنْ حَكِيمٍ خَبِيرٍ {1}

[Pooya/Ali Commentary 11:1]

For Alif, Lam, Ra (huruf muqatta-at) refer to al Baqarah: 1.

Aqa Mahdi Puya says:

Out of many interpretations of this verse the most appropriate is that which is also confirmed by verse 106 of Bani Israil-the full Quran was in an arranged form as a complete and perfect book; the separation of surahs and verses took place in the course of gradual revelation so that people may understand, remember and use it. Refer to Aqa Puya’s essay “the genuineness of the holy Quran”, and commentary of al Baqarah: 2.

أَلَّا تَعْبُدُوا إِلَّا اللَّهَ ۚ إِنَّنِي لَكُمْ مِنْهُ نَذِيرٌ وَبَشِيرٌ {2}

[Pooya/Ali Commentary 11:2]

وَأَنِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُمَتِّعْكُمْ مَتَاعًا حَسَنًا إِلَىٰ أَجَلٍ مُسَمًّى وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ ۖ وَإِنْ تَوَلَّوْا فَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ {3}

[Pooya/Ali Commentary 11:3]

Ibn Marduwayh says that dhi fazl refers to Ali ibn abi Talib.

إِلَى اللَّهِ مَرْجِعُكُمْ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {4}

[Pooya/Ali Commentary 11:4]

أَلَا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ لِيَسْتَخْفُوا مِنْهُ ۚ أَلَا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ ۚ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ {5}

[Pooya/Ali Commentary 11:5]

“Folding the breast” means to conceal hostility. Ayyashi reports on the authority of Jabir bin Abdullah that whenever the idolaters saw the Holy Prophet, they used to lower their heads, covered with scarfs, in front of their chests, so as not to look at him. Ibn Abbas reports that this verse refers to the hypocrites who concealed their envy and hostility towards Ali, which, the Holy Prophet said, they will openly declare and put into effect after his departure from this world. As stated in verse 119 of Ali Imran Allah knows well the inmost secrets of the hearts.

وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا ۚ كُلٌّ فِي كِتَابٍ مُبِينٍ {6}

[Pooya/Ali Commentary 11:6]

Refer to the commentary of An-am: 59 for the “manifest book”.

وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۗ وَلَئِنْ قُلْتَ إِنَّكُمْ مَبْعُوثُونَ مِنْ بَعْدِ الْمَوْتِ لَيَقُولَنَّ الَّذِينَ كَفَرُوا إِنْ هَٰذَا إِلَّا سِحْرٌ مُبِينٌ {7}

[Pooya/Ali Commentary 11:7]

Refer to the commentary of Araf: 54 for the creation of the universe, and al Baqarah: 255 for the seat of divine authority. The creation of the universe is not a sport, nor a whim, on the part of Allah. This life is testing time, but the disbelievers, who do not believe in a future life of the hereafter, think all talk of it is like a sorcerer’s talk, empty of reality.

Aqa Mahdi Puya says:

Water, the perennial matter, from which the physical universe (terrestrial and celestial bodies) has been formed, is described as liquid, amenable to take any form, to prove that there is no limit to the possibility of development or, change in the matter, which implies a free competition in the process of continuity and progress. However perfect one may be, the possibility of further perfection is always there to try and attain, for which the Quran asks the Holy Prophet to pray in verse 114 of Ta Ha.

After dealing with the process and purpose of creation, the reference to “raising up after death” may either refer to the present state in which man is (when he is nothing, unworthy of mention-Dahr: 1) or to the resurrection as the consequence of the life of this world. The raising up after death through an evolutionary process, which the Quran frequently mentions, appears as a fascinating but unreliable statement to the ignorant disbelievers, therefore they say it is a sorcery.

وَلَئِنْ أَخَّرْنَا عَنْهُمُ الْعَذَابَ إِلَىٰ أُمَّةٍ مَعْدُودَةٍ لَيَقُولُنَّ مَا يَحْبِسُهُ ۗ أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ {8}

[Pooya/Ali Commentary 11:8]

(In continuation of the preceding verse) the disbelievers think that all this talk of punishment is nonsense, there is no such thing.

Ummatin has been used here as a distinguished time to show that there is a reckoned time of respite. It does not refer to resurrection.

وَلَئِنْ أَذَقْنَا الْإِنْسَانَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَاهَا مِنْهُ إِنَّهُ لَيَئُوسٌ كَفُورٌ {9}

[Pooya/Ali Commentary 11:9]

وَلَئِنْ أَذَقْنَاهُ نَعْمَاءَ بَعْدَ ضَرَّاءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ السَّيِّئَاتُ عَنِّي ۚ إِنَّهُ لَفَرِحٌ فَخُورٌ {10}

[Pooya/Ali Commentary 11:10]

إِلَّا الَّذِينَ صَبَرُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ كَبِيرٌ {11}

[Pooya/Ali Commentary 11:11]

فَلَعَلَّكَ تَارِكٌ بَعْضَ مَا يُوحَىٰ إِلَيْكَ وَضَائِقٌ بِهِ صَدْرُكَ أَنْ يَقُولُوا لَوْلَا أُنْزِلَ عَلَيْهِ كَنْزٌ أَوْ جَاءَ مَعَهُ مَلَكٌ ۚ إِنَّمَا أَنْتَ نَذِيرٌ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ {12}

[Pooya/Ali Commentary 11:12]

Ayyashi, in his commentary, narrates on the authority of Zayd bin Arqam, that Jibra-il came to the Holy Prophet on the eve of Arafat to convey the message of Allah about the appointment of Ali as his successor. The Holy Prophet at once called to mind the obstinate and violent opposition he encountered when he announced his mission of prophethood, and was sure that announcement of the wilayah of Ali would generate harsher and more severe persecution of him and his Ahl ul Bayt. In the meantime Jibra-il reappeared with this verse.

In Ma-idah: 67 “that which has been already sent down to you” clearly indicates that the command relating to the waliyah of Ali had been received before it was announced on Dhilhajj 18, 10 Hijra.

Aqa Mahdi Puya says:

The Holy Prophet never felt inclined to give up any part of what was revealed to him nor his heart ever felt strained on account of people’s persistent hostility or their unreasonable demand for miracles, which was contrary to the purpose of the final religion of Allah, based upon reason and facts. It is just a warning to those who desire to give up or forget those verses which do not serve their purpose.

أَمْ يَقُولُونَ افْتَرَاهُ ۖ قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِثْلِهِ مُفْتَرَيَاتٍ وَادْعُوا مَنِ اسْتَطَعْتُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ {13}

[Pooya/Ali Commentary 11:13]

Refer to the commentary of al Baqarah: 23 and Araf: 38.

فَإِلَّمْ يَسْتَجِيبُوا لَكُمْ فَاعْلَمُوا أَنَّمَا أُنْزِلَ بِعِلْمِ اللَّهِ وَأَنْ لَا إِلَٰهَ إِلَّا هُوَ ۖ فَهَلْ أَنْتُمْ مُسْلِمُونَ {14}

[Pooya/Ali Commentary 11:14] (see commentary for verse 13)

مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ {15}

[Pooya/Ali Commentary 11:15]

All the means of comfort and enjoyment amassed in this world will avail nothing on the day of judgement; and the good deeds done, not to seek Allah’s pleasure but to show off, will be rendered null and void.

Some commentators say that it is also a prophecy- whatever plot devised against the Holy Prophet and his mission will be frustrated.

The Holy Prophet said:

Seeking the enjoyments of this temporary life, a passing phase, will cost you the blessings of the eternal life; and the everlasting bliss of the life of the hereafter can only be obtained by sacrificing the enjoyments of this life. Therefore give up the pleasure of this world as a means to get the gains of the hereafter.

Aqa Mahdi Puya says:

Even the disbelievers, if they do good, will be duly recompensed in this life, because the Quran repeatedly says that Allah never let good deeds remain unrewarded, but they will have no share of eternal bliss on account of their disbelief.

أُولَٰئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ ۖ وَحَبِطَ مَا صَنَعُوا فِيهَا وَبَاطِلٌ مَا كَانُوا يَعْمَلُونَ {16}

[Pooya/Ali Commentary 11:16] (see commentary for verse 15)

أَفَمَنْ كَانَ عَلَىٰ بَيِّنَةٍ مِنْ رَبِّهِ وَيَتْلُوهُ شَاهِدٌ مِنْهُ وَمِنْ قَبْلِهِ كِتَابُ مُوسَىٰ إِمَامًا وَرَحْمَةً ۚ أُولَٰئِكَ يُؤْمِنُونَ بِهِ ۚ وَمَنْ يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ ۚ فَلَا تَكُ فِي مِرْيَةٍ مِنْهُ ۚ إِنَّهُ الْحَقُّ مِنْ رَبِّكَ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ {17}

[Pooya/Ali Commentary 11:17]

There are several traditions reported on the authority of Ahl ul Bayt, and also narrated by well-known Muslim scholars like Jalal al Din al Suyuti in Durr al Manthur, Muhammad bin Ahmad Qartabi in Tafsir Qartabi, Sayyid Hashim Bahrayni in Tafsir Burhan, Abd Ali bin Jumah Hawyazi in Tafsir Nur al Thaqalayn, Abu Ali al Tabrasi in Tafsir Majma al Bayan, Abu Ishaq al Thalabi in Tasir al Kabir, and Abu Nu-aym in Hilyatul Awliya that shahid in this verse refers to Ali ibn abi Talib, just as shahid in verse 43 of ar Rad also refers to Imam Ali.

In reply to a question Imam Ali said that in “Is he then (like unto him) who has a clear proof from his Lord, and a witness, from Him, follows him,” the Holy Prophet is the divine “bayyanah” and I am the witness, guide and mercy.

Allah has declared Ali to be the Imam who alone testifies the truth about Allah and His Prophet, and like the Holy Prophet who is “mercy unto the world”, he is also “mercy’? because both of them are from one and the same divine light, therefore, Ali is the only true successor of the Holy Prophet whom all the Muslims should follow if they have truly and sincerely surrendered themselves to the will of Allah.

Aqa Mahdi Puya says:

In this verse yatlu means to follow, and to translate it “to recite” is incorrect as there is no mention of anything to be recited. On the contrary a “person” has been mentioned, who is with clear evidence from his Lord. Therefore “to recite” is meaningless. It is clearly said that there is a person who has come with clear evidence from Allah and there is another who immediately follows and bears witness to the truthfulness of the first; and before him the book of Musa had borne witness.

All commentators agree that the person with the clear evidence from Allah is the Holy Prophet.

The person who follows him is next to him, none come between these two.

The Holy Prophet is the first person. His witness is the second person.

The same testimony was borne by the book of Musa before.

Both are “Imam” and “Rahmah” (also refer to Ahqaf: 12).

The witness is Ali ibn abi Talib as has been mentioned by a large number of Muslim scholars mentioned above.

وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا ۚ أُولَٰئِكَ يُعْرَضُونَ عَلَىٰ رَبِّهِمْ وَيَقُولُ الْأَشْهَادُ هَٰؤُلَاءِ الَّذِينَ كَذَبُوا عَلَىٰ رَبِّهِمْ ۚ أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ {18}

[Pooya/Ali Commentary 11:18]

The witnesses mentioned in this verse are:

(i) The messengers and prophets of Allah.

Refer to Nisa: 41, Nahl: 84 and 89.

(ii) The Holy Imams.

Refer to al Baqarah: 143 and Bani Israil: 71.

(iii) The angels known as kiraman katibin who record the deeds of every individual. Refer to al Infitar: 11.

(iv)The organs of the body of every individual.

Refer to An Nur: 24 and Ya Sin: 65.

All the above witnesses must be spiritually present every where witnessing the deeds of the people, otherwise they cannot bear witness to things and deeds they have not seen.

The last sentence of this verse makes it clear that to curse the unjust is a godly act.

الَّذِينَ يَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا وَهُمْ بِالْآخِرَةِ هُمْ كَافِرُونَ {19}

[Pooya/Ali Commentary 11:19]

أُولَٰئِكَ لَمْ يَكُونُوا مُعْجِزِينَ فِي الْأَرْضِ وَمَا كَانَ لَهُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ۘ يُضَاعَفُ لَهُمُ الْعَذَابُ ۚ مَا كَانُوا يَسْتَطِيعُونَ السَّمْعَ وَمَا كَانُوا يُبْصِرُونَ {20}

[Pooya/Ali Commentary 11:20]

أُولَٰئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ {21}

[Pooya/Ali Commentary 11:21]

لَا جَرَمَ أَنَّهُمْ فِي الْآخِرَةِ هُمُ الْأَخْسَرُونَ {22}

[Pooya/Ali Commentary 11:22]

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَأَخْبَتُوا إِلَىٰ رَبِّهِمْ أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ ۖ هُمْ فِيهَا خَالِدُونَ {23}

[Pooya/Ali Commentary 11:23]

مَثَلُ الْفَرِيقَيْنِ كَالْأَعْمَىٰ وَالْأَصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ ۚ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ أَفَلَا تَذَكَّرُونَ {24}

[Pooya/Ali Commentary 11:24]

The disbelievers are deaf and blind and the believers are seeing and hearing. Among the believers is a select group, thoroughly purified (Ahzab: 33) and truthfulness incarnate (Ali Imran: 61), known as Ahl ul Bayt, the progeny of the Holy Prophet, who cannot be compared with any other believing man and woman, just as believers and disbelievers, in general, cannot be held as equals. No one among the ummah can supersede the holy Ahl ul Bayt in any spiritual or material field of activity.

Verses (25 to 48) pertain to Nuh. Also refer to the commentary of Araf: 59 to 64 about Nuh.

وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ إِنِّي لَكُمْ نَذِيرٌ مُبِينٌ {25}

[Pooya/Ali Commentary 11:25]

أَنْ لَا تَعْبُدُوا إِلَّا اللَّهَ ۖ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ أَلِيمٍ {26}

[Pooya/Ali Commentary 11:26]

فَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ مَا نَرَاكَ إِلَّا بَشَرًا مِثْلَنَا وَمَا نَرَاكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَرَاذِلُنَا بَادِيَ الرَّأْيِ وَمَا نَرَىٰ لَكُمْ عَلَيْنَا مِنْ فَضْلٍ بَلْ نَظُنُّكُمْ كَاذِبِينَ {27}

[Pooya/Ali Commentary 11:27]

قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَىٰ بَيِّنَةٍ مِنْ رَبِّي وَآتَانِي رَحْمَةً مِنْ عِنْدِهِ فَعُمِّيَتْ عَلَيْكُمْ أَنُلْزِمُكُمُوهَا وَأَنْتُمْ لَهَا كَارِهُونَ{28}

[Pooya/Ali Commentary 11:28]

وَيَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ مَالًا ۖ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ ۚ وَمَا أَنَا بِطَارِدِ الَّذِينَ آمَنُوا ۚ إِنَّهُمْ مُلَاقُو رَبِّهِمْ وَلَٰكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ {29}

[Pooya/Ali Commentary 11:29]

وَيَا قَوْمِ مَنْ يَنْصُرُنِي مِنَ اللَّهِ إِنْ طَرَدْتُهُمْ ۚ أَفَلَا تَذَكَّرُونَ {30}

[Pooya/Ali Commentary 11:30]

وَلَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ إِنِّي مَلَكٌ وَلَا أَقُولُ لِلَّذِينَ تَزْدَرِي أَعْيُنُكُمْ لَنْ يُؤْتِيَهُمُ اللَّهُ خَيْرًا ۖ اللَّهُ أَعْلَمُ بِمَا فِي أَنْفُسِهِمْ ۖ إِنِّي إِذًا لَمِنَ الظَّالِمِينَ {31}

[Pooya/Ali Commentary 11:31]

قَالُوا يَا نُوحُ قَدْ جَادَلْتَنَا فَأَكْثَرْتَ جِدَالَنَا فَأْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الصَّادِقِينَ {32}

[Pooya/Ali Commentary 11:32]

قَالَ إِنَّمَا يَأْتِيكُمْ بِهِ اللَّهُ إِنْ شَاءَ وَمَا أَنْتُمْ بِمُعْجِزِينَ {33}

[Pooya/Ali Commentary 11:33]

وَلَا يَنْفَعُكُمْ نُصْحِي إِنْ أَرَدْتُ أَنْ أَنْصَحَ لَكُمْ إِنْ كَانَ اللَّهُ يُرِيدُ أَنْ يُغْوِيَكُمْ ۚ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُونَ {34}

[Pooya/Ali Commentary 11:34]

أَمْ يَقُولُونَ افْتَرَاهُ ۖ قُلْ إِنِ افْتَرَيْتُهُ فَعَلَيَّ إِجْرَامِي وَأَنَا بَرِيءٌ مِمَّا تُجْرِمُونَ {35}

[Pooya/Ali Commentary 11:35]

The Makkan pagans had said that the Holy Prophet had fabricated the events concerning Nuh.

وَأُوحِيَ إِلَىٰ نُوحٍ أَنَّهُ لَنْ يُؤْمِنَ مِنْ قَوْمِكَ إِلَّا مَنْ قَدْ آمَنَ فَلَا تَبْتَئِسْ بِمَا كَانُوا يَفْعَلُونَ {36}

[Pooya/Ali Commentary 11:36]

وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا ۚ إِنَّهُمْ مُغْرَقُونَ {37}

[Pooya/Ali Commentary 11:37]

وَيَصْنَعُ الْفُلْكَ وَكُلَّمَا مَرَّ عَلَيْهِ مَلَأٌ مِنْ قَوْمِهِ سَخِرُوا مِنْهُ ۚ قَالَ إِنْ تَسْخَرُوا مِنَّا فَإِنَّا نَسْخَرُ مِنْكُمْ كَمَا تَسْخَرُونَ {38}

[Pooya/Ali Commentary 11:38]

The people of Nuh lived in a plain, in the higher region of Mesopotamia, hundreds of miles away from the Persian Gulf. They laughed at Nuh when he began to make an ark.

فَسَوْفَ تَعْلَمُونَ مَنْ يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَيَحِلُّ عَلَيْهِ عَذَابٌ مُقِيمٌ {39}

[Pooya/Ali Commentary 11:39]

حَتَّىٰ إِذَا جَاءَ أَمْرُنَا وَفَارَ التَّنُّورُ قُلْنَا احْمِلْ فِيهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ وَمَنْ آمَنَ ۚ وَمَا آمَنَ مَعَهُ إِلَّا قَلِيلٌ {40}

[Pooya/Ali Commentary 11:40]

When the ark was completed, Nuh received Allah’s command to bring into the ark every living thing of all flesh, two of every sort, a male and a female to keep them alive with him, and his family and believers. Nuh’s three sons with their families came into the ark but Kanan, one of his sons, born to a hypocrite wife, refused to come and was drowned when the great flood came.

Aqa Mahdi Puya says:

Tanur means oven, or the surface of the earth, or its high lands. The deluge was a wrath of Allah, so fierce and overwhelming that with the catastrophic downpour of rain, water simultaneously gushed forth from the underground, even from ovens in the houses of the people.

وَقَالَ ارْكَبُوا فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا ۚ إِنَّ رَبِّي لَغَفُورٌ رَحِيمٌ {41}

[Pooya/Ali Commentary 11:41]

وَهِيَ تَجْرِي بِهِمْ فِي مَوْجٍ كَالْجِبَالِ وَنَادَىٰ نُوحٌ ابْنَهُ وَكَانَ فِي مَعْزِلٍ يَا بُنَيَّ ارْكَبْ مَعَنَا وَلَا تَكُنْ مَعَ الْكَافِرِينَ {42}

[Pooya/Ali Commentary 11:42]

قَالَ سَآوِي إِلَىٰ جَبَلٍ يَعْصِمُنِي مِنَ الْمَاءِ ۚ قَالَ لَا عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلَّا مَنْ رَحِمَ ۚ وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِينَ {43}

[Pooya/Ali Commentary 11:43]

Aqa Mahdi Puya says:

A very few believed Nuh and joined him in the ark. The great flood destroyed all save those in the ark. Keeping this in view the Holy Prophet said:

My Ahl ul Bayt are like the ark of Nuh. Whoso boards on it is saved, and whoso stays behind is drowned and lost.

Very few among the followers of the Holy Prophet adhere to his Ahl ul Bayt.

وَقِيلَ يَا أَرْضُ ابْلَعِي مَاءَكِ وَيَا سَمَاءُ أَقْلِعِي وَغِيضَ الْمَاءُ وَقُضِيَ الْأَمْرُ وَاسْتَوَتْ عَلَى الْجُودِيِّ ۖ وَقِيلَ بُعْدًا لِلْقَوْمِ الظَّالِمِينَ {44}

[Pooya/Ali Commentary 11:44]

وَنَادَىٰ نُوحٌ رَبَّهُ فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنْتَ أَحْكَمُ الْحَاكِمِينَ {45}

[Pooya/Ali Commentary 11:45]

Aqa Mahdi Puya says:

Nuh made this supplication to make it clear for ever that any relationship to the prophets without spiritual excellence does not justify the use of the term “ahl” ul Bayt. It is exclusively restricted to the thoroughly purified (Ahzab: 33) group of the Holy Prophet’s household. Relationship by blood or matrimony is not applicable. True reflection of character and spiritual attainment is the basis of the thorough purification.

Although Kanan was his son, Allah says to Nuh that verily he is not of his family, because he was an infidel and did not have the qualities of his father. Birth or ancestry has no value at all. Salman, an outsider, was accepted as one among his Ahl ul Bayt by the Holy Prophet on the basis of his faith and piety. It is well known that Salman was a devout follower of Ali ibn abi Talib. No other companion had achieved such a singular position except Salman. Imam Ali bin Musa ar Rida said: Like the accursed son of Nuh, whoso is of us, but does not obey Allah’s commands and follow the sunnah of the Holy Prophet, ceases to be of us; and those who call themselves our followers (Shi-ahs) but do not carry out the commands of Allah and His Prophet are not our Shi-ahs at all. The same rule applies to those who claim to be Sayyids (the descendants of the holy Imams).

قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ ۖ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۖ إِنِّي أَعِظُكَ أَنْ تَكُونَ مِنَ الْجَاهِلِينَ {46}

[Pooya/Ali Commentary 11:46] (see commentary for verse 45)

قَالَ رَبِّ إِنِّي أَعُوذُ بِكَ أَنْ أَسْأَلَكَ مَا لَيْسَ لِي بِهِ عِلْمٌ ۖ وَإِلَّا تَغْفِرْ لِي وَتَرْحَمْنِي أَكُنْ مِنَ الْخَاسِرِينَ {47}

[Pooya/Ali Commentary 11:47]

قِيلَ يَا نُوحُ اهْبِطْ بِسَلَامٍ مِنَّا وَبَرَكَاتٍ عَلَيْكَ وَعَلَىٰ أُمَمٍ مِمَّنْ مَعَكَ ۚ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِنَّا عَذَابٌ أَلِيمٌ {48}

[Pooya/Ali Commentary 11:48]

تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ ۖ مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ هَٰذَا ۖ فَاصْبِرْ ۖ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ {49}

[Pooya/Ali Commentary 11:49]

The opening statement in this verse makes it clear that whatever knowledge the Holy Prophet had was received from Allah through revelations, and not gained by any other source.

وَإِلَىٰ عَادٍ أَخَاهُمْ هُودًا ۚ قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ ۖ إِنْ أَنْتُمْ إِلَّا مُفْتَرُونَ {50}

[Pooya/Ali Commentary 11:50]

These verses refer to Hud; also refer to the commentary of al Araf: 65 to 72.

يَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ أَجْرِيَ إِلَّا عَلَى الَّذِي فَطَرَنِي ۚ أَفَلَا تَعْقِلُونَ {51}

[Pooya/Ali Commentary 11:51] (see commentary for verse 50)

وَيَا قَوْمِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا وَيَزِدْكُمْ قُوَّةً إِلَىٰ قُوَّتِكُمْ وَلَا تَتَوَلَّوْا مُجْرِمِينَ {52}

[Pooya/Ali Commentary 11:52] (see commentary for verse 50)

قَالُوا يَا هُودُ مَا جِئْتَنَا بِبَيِّنَةٍ وَمَا نَحْنُ بِتَارِكِي آلِهَتِنَا عَنْ قَوْلِكَ وَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ {53}

[Pooya/Ali Commentary 11:53] (see commentary for verse 50)

إِنْ نَقُولُ إِلَّا اعْتَرَاكَ بَعْضُ آلِهَتِنَا بِسُوءٍ ۗ قَالَ إِنِّي أُشْهِدُ اللَّهَ وَاشْهَدُوا أَنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ {54}

[Pooya/Ali Commentary 11:54] (see commentary for verse 50)

مِنْ دُونِهِ ۖ فَكِيدُونِي جَمِيعًا ثُمَّ لَا تُنْظِرُونِ {55}

[Pooya/Ali Commentary 11:55] (see commentary for verse 50)

إِنِّي تَوَكَّلْتُ عَلَى اللَّهِ رَبِّي وَرَبِّكُمْ ۚ مَا مِنْ دَابَّةٍ إِلَّا هُوَ آخِذٌ بِنَاصِيَتِهَا ۚ إِنَّ رَبِّي عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ {56}

[Pooya/Ali Commentary 11:56] (see commentary for verse 50)

فَإِنْ تَوَلَّوْا فَقَدْ أَبْلَغْتُكُمْ مَا أُرْسِلْتُ بِهِ إِلَيْكُمْ ۚ وَيَسْتَخْلِفُ رَبِّي قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّونَهُ شَيْئًا ۚ إِنَّ رَبِّي عَلَىٰ كُلِّ شَيْءٍ حَفِيظٌ {57}

[Pooya/Ali Commentary 11:57] (see commentary for verse 50)

وَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا هُودًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا وَنَجَّيْنَاهُمْ مِنْ عَذَابٍ غَلِيظٍ {58}

[Pooya/Ali Commentary 11:58] (see commentary for verse 50)

وَتِلْكَ عَادٌ ۖ جَحَدُوا بِآيَاتِ رَبِّهِمْ وَعَصَوْا رُسُلَهُ وَاتَّبَعُوا أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍ {59}

[Pooya/Ali Commentary 11:59] (see commentary for verse 50)

وَأُتْبِعُوا فِي هَٰذِهِ الدُّنْيَا لَعْنَةً وَيَوْمَ الْقِيَامَةِ ۗ أَلَا إِنَّ عَادًا كَفَرُوا رَبَّهُمْ ۗ أَلَا بُعْدًا لِعَادٍ قَوْمِ هُودٍ {60}

[Pooya/Ali Commentary 11:60] (see commentary for verse 50)

وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحًا ۚ قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ ۖ هُوَ أَنْشَأَكُمْ مِنَ الْأَرْضِ وَاسْتَعْمَرَكُمْ فِيهَا فَاسْتَغْفِرُوهُ ثُمَّ تُوبُوا إِلَيْهِ ۚ إِنَّ رَبِّي قَرِيبٌ مُجِيبٌ {61}

[Pooya/Ali Commentary 11:61]

These verses refer to Salih; also refer to al Araf: 73 to 79.

Aqa Mahdi Puya says:

If the people of Thamud deserved punishment for killing a she-camel, what will be the fate of those who killed the children of the Holy Prophet?

When the six month old son of Imam Husayn was killed in Karbala, he said:

“O my Lord, they (the enemies of Allah and His messenger) treated my son as they treated the she-camel of Salih.”

قَالُوا يَا صَالِحُ قَدْ كُنْتَ فِينَا مَرْجُوًّا قَبْلَ هَٰذَا ۖ أَتَنْهَانَا أَنْ نَعْبُدَ مَا يَعْبُدُ آبَاؤُنَا وَإِنَّنَا لَفِي شَكٍّ مِمَّا تَدْعُونَا إِلَيْهِ مُرِيبٍ{62}

[Pooya/Ali Commentary 11:62] (see commentary for verse 61)

قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَىٰ بَيِّنَةٍ مِنْ رَبِّي وَآتَانِي مِنْهُ رَحْمَةً فَمَنْ يَنْصُرُنِي مِنَ اللَّهِ إِنْ عَصَيْتُهُ ۖ فَمَا تَزِيدُونَنِي غَيْرَ تَخْسِيرٍ {63}

[Pooya/Ali Commentary 11:63] (see commentary for verse 61)

وَيَا قَوْمِ هَٰذِهِ نَاقَةُ اللَّهِ لَكُمْ آيَةً فَذَرُوهَا تَأْكُلْ فِي أَرْضِ اللَّهِ وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابٌ قَرِيبٌ {64}

[Pooya/Ali Commentary 11:64] (see commentary for verse 61)

فَعَقَرُوهَا فَقَالَ تَمَتَّعُوا فِي دَارِكُمْ ثَلَاثَةَ أَيَّامٍ ۖ ذَٰلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ {65}

[Pooya/Ali Commentary 11:65] (see commentary for verse 61)

فَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا صَالِحًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا وَمِنْ خِزْيِ يَوْمِئِذٍ ۗ إِنَّ رَبَّكَ هُوَ الْقَوِيُّ الْعَزِيزُ {66}

[Pooya/Ali Commentary 11:66] (see commentary for verse 61)

وَأَخَذَ الَّذِينَ ظَلَمُوا الصَّيْحَةُ فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ {67}

[Pooya/Ali Commentary 11:67] (see commentary for verse 61)

كَأَنْ لَمْ يَغْنَوْا فِيهَا ۗ أَلَا إِنَّ ثَمُودَ كَفَرُوا رَبَّهُمْ ۗ أَلَا بُعْدًا لِثَمُودَ {68}

[Pooya/Ali Commentary 11:68] (see commentary for verse 61)

وَلَقَدْ جَاءَتْ رُسُلُنَا إِبْرَاهِيمَ بِالْبُشْرَىٰ قَالُوا سَلَامًا ۖ قَالَ سَلَامٌ ۖ فَمَا لَبِثَ أَنْ جَاءَ بِعِجْلٍ حَنِيذٍ {69}

[Pooya/Ali Commentary 11:69]

These verses refer to Lut, also see commentary of Al Araf: 80 to 84.

As said in the commentary of verses 80 to 84 of al Araf the two angels first came to Ibrahim and informed him that they were sent to the people of Lut. They gave Ibrahim and his wife, Sarah, the glad tidings from Allah that inspite of their advanced age soon they would have a son, Is-haq, and a grandson, Yaqub, Is-haq’s son.

فَلَمَّا رَأَىٰ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً ۚ قَالُوا لَا تَخَفْ إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ {70}

[Pooya/Ali Commentary 11:70] (see commentary for verse 69)

وَامْرَأَتُهُ قَائِمَةٌ فَضَحِكَتْ فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ {71}

[Pooya/Ali Commentary 11:71] (see commentary for verse 69)

قَالَتْ يَا وَيْلَتَىٰ أَأَلِدُ وَأَنَا عَجُوزٌ وَهَٰذَا بَعْلِي شَيْخًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عَجِيبٌ {72}

[Pooya/Ali Commentary 11:72] (see commentary for verse 69)

قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ ۖ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ ۚ إِنَّهُ حَمِيدٌ مَجِيدٌ {73}

[Pooya/Ali Commentary 11:73] (see commentary for verse 69)

Aqa Mahdi Puya says:

Sarah was included in the Ahl ul Bayt because firstly she was a cousin of Ibrahim and secondly she was going to give birth to Is-haq, in addition to her own merits, otherwise a wife (particularly one who does not possess required merits) cannot be included into the Ahl ul Bayt, a divinly chosen term to praise and glorify certain persons, because a wife can be divorced, after which she ceases to be a member of the house. Some of the Holy Prophet’s wives had been censured by the Quran for their unbecoming conduct. The event of mubahila (Ali Imran: 61) has confirmed that the wives of the Holy Prophet were not chosen as nisa-ana, because none of them were among the Ahl ul Bayt. The term Ahl ul Bayt has been used exclusively for the family of Ibrahim, including both the Israelite and the Ismailite branches. As the chosen party of Allah, since time immemorial, they strived to establish “houses of prayer and worship” to serve Allah, and kept these houses purified, because they themselves had been thoroughly purified by Allah.

فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ وَجَاءَتْهُ الْبُشْرَىٰ يُجَادِلُنَا فِي قَوْمِ لُوطٍ {74}

[Pooya/Ali Commentary 11:74] (see commentary for verse 69)

Ibrahim, kind and forbearing, was disturbed when the angels told him that they were going to destroy the people of Lut, but after receiving the command of Allah, he readily acknowledged the necessity of the divine action.

Verses (84 to 95) refer to Shu-ayb and the people of Midian, also refer to the commentary of Al Araf: 85 to 93.

إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُنِيبٌ {75}

[Pooya/Ali Commentary 11:75] (see commentary for verse 69)

يَا إِبْرَاهِيمُ أَعْرِضْ عَنْ هَٰذَا ۖ إِنَّهُ قَدْ جَاءَ أَمْرُ رَبِّكَ ۖ وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ {76}

[Pooya/Ali Commentary 11:76] (see commentary for verse 69)

وَلَمَّا جَاءَتْ رُسُلُنَا لُوطًا سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَٰذَا يَوْمٌ عَصِيبٌ {77}

[Pooya/Ali Commentary 11:77] (see commentary for verse 69)

وَجَاءَهُ قَوْمُهُ يُهْرَعُونَ إِلَيْهِ وَمِنْ قَبْلُ كَانُوا يَعْمَلُونَ السَّيِّئَاتِ ۚ قَالَ يَا قَوْمِ هَٰؤُلَاءِ بَنَاتِي هُنَّ أَطْهَرُ لَكُمْ ۖ فَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ فِي ضَيْفِي ۖ أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ {78}

[Pooya/Ali Commentary 11:78] (see commentary for verse 69)

قَالُوا لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ {79}

[Pooya/Ali Commentary 11:79] (see commentary for verse 69)

قَالَ لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَىٰ رُكْنٍ شَدِيدٍ {80}

[Pooya/Ali Commentary 11:80] (see commentary for verse 69)

قَالُوا يَا لُوطُ إِنَّا رُسُلُ رَبِّكَ لَنْ يَصِلُوا إِلَيْكَ ۖ فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِنَ اللَّيْلِ وَلَا يَلْتَفِتْ مِنْكُمْ أَحَدٌ إِلَّا امْرَأَتَكَ ۖ إِنَّهُ مُصِيبُهَا مَا أَصَابَهُمْ ۚ إِنَّ مَوْعِدَهُمُ الصُّبْحُ ۚ أَلَيْسَ الصُّبْحُ بِقَرِيبٍ {81}

[Pooya/Ali Commentary 11:81] (see commentary for verse 69)

فَلَمَّا جَاءَ أَمْرُنَا جَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِنْ سِجِّيلٍ مَنْضُودٍ {82}

[Pooya/Ali Commentary 11:82] (see commentary for verse 69)

مُسَوَّمَةً عِنْدَ رَبِّكَ ۖ وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ {83}

[Pooya/Ali Commentary 11:83] (see commentary for verse 69)

وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا ۚ قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ ۖ وَلَا تَنْقُصُوا الْمِكْيَالَ وَالْمِيزَانَ ۚ إِنِّي أَرَاكُمْ بِخَيْرٍ وَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُحِيطٍ {84}

[Pooya/Ali Commentary 11:84]

Aqa Mahdi Puya says:

Shu-ayb was sent to reform and regulate financial and commercial aspects of human society. He preached honesty, fairplay and justice, above all belief in Allah, because polytheism (serving others beside Allah and accepting rulers, priests and the wealthy as lord-masters) is the main cause of all evils.

وَيَا قَوْمِ أَوْفُوا الْمِكْيَالَ وَالْمِيزَانَ بِالْقِسْطِ ۖ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ {85}

[Pooya/Ali Commentary 11:85]

بَقِيَّتُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ ۚ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ {86}

[Pooya/Ali Commentary 11:86]

Sabbaghi, a renowned Muslim scholar, in his book “Fusul al Muhimmah”, has related the following tradition about the signs of the reappearance of Imam al Mahdi al Qa-im on the authority of Imam Jafar bin Muhammad al Sadiq:

The Imam said:

“When the last of us will come, there will be only 313 faithfuls with him. Leaning on the wall of Ka-bah he will recite verse 86 of Hud. All people will address him as “Baqiyyatullah “

قَالُوا يَا شُعَيْبُ أَصَلَاتُكَ تَأْمُرُكَ أَنْ نَتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَنْ نَفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ ۖ إِنَّكَ لَأَنْتَ الْحَلِيمُ الرَّشِيدُ{87}

[Pooya/Ali Commentary 11:87]

قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِنْ كُنْتُ عَلَىٰ بَيِّنَةٍ مِنْ رَبِّي وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا ۚ وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَا أَنْهَاكُمْ عَنْهُ ۚ إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ ۚ وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ {88}

[Pooya/Ali Commentary 11:88]

وَيَا قَوْمِ لَا يَجْرِمَنَّكُمْ شِقَاقِي أَنْ يُصِيبَكُمْ مِثْلُ مَا أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَالِحٍ ۚ وَمَا قَوْمُ لُوطٍ مِنْكُمْ بِبَعِيدٍ {89}

[Pooya/Ali Commentary 11:89]

وَاسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ ۚ إِنَّ رَبِّي رَحِيمٌ وَدُودٌ {90}

[Pooya/Ali Commentary 11:90]

قَالُوا يَا شُعَيْبُ مَا نَفْقَهُ كَثِيرًا مِمَّا تَقُولُ وَإِنَّا لَنَرَاكَ فِينَا ضَعِيفًا ۖ وَلَوْلَا رَهْطُكَ لَرَجَمْنَاكَ ۖ وَمَا أَنْتَ عَلَيْنَا بِعَزِيزٍ {91}

[Pooya/Ali Commentary 11:91]

قَالَ يَا قَوْمِ أَرَهْطِي أَعَزُّ عَلَيْكُمْ مِنَ اللَّهِ وَاتَّخَذْتُمُوهُ وَرَاءَكُمْ ظِهْرِيًّا ۖ إِنَّ رَبِّي بِمَا تَعْمَلُونَ مُحِيطٌ {92}

[Pooya/Ali Commentary 11:92]

وَيَا قَوْمِ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنِّي عَامِلٌ ۖ سَوْفَ تَعْلَمُونَ مَنْ يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَمَنْ هُوَ كَاذِبٌ ۖ وَارْتَقِبُوا إِنِّي مَعَكُمْ رَقِيبٌ {93}

[Pooya/Ali Commentary 11:93]

وَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِنَّا وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ{94}

[Pooya/Ali Commentary 11:94]

كَأَنْ لَمْ يَغْنَوْا فِيهَا ۗ أَلَا بُعْدًا لِمَدْيَنَ كَمَا بَعِدَتْ ثَمُودُ {95}

[Pooya/Ali Commentary 11:95]

وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِآيَاتِنَا وَسُلْطَانٍ مُبِينٍ {96}

[Pooya/Ali Commentary 11:96]

Refer to the commentary of al Araf: 103 to 145 for Musa and Firawn.

إِلَىٰ فِرْعَوْنَ وَمَلَئِهِ فَاتَّبَعُوا أَمْرَ فِرْعَوْنَ ۖ وَمَا أَمْرُ فِرْعَوْنَ بِرَشِيدٍ {97}

[Pooya/Ali Commentary 11:97] (see commentary for verse 96)

يَقْدُمُ قَوْمَهُ يَوْمَ الْقِيَامَةِ فَأَوْرَدَهُمُ النَّارَ ۖ وَبِئْسَ الْوِرْدُ الْمَوْرُودُ {98}

[Pooya/Ali Commentary 11:98] (see commentary for verse 96)

وَأُتْبِعُوا فِي هَٰذِهِ لَعْنَةً وَيَوْمَ الْقِيَامَةِ ۚ بِئْسَ الرِّفْدُ الْمَرْفُودُ {99}

[Pooya/Ali Commentary 11:99] (see commentary for verse 96)

ذَٰلِكَ مِنْ أَنْبَاءِ الْقُرَىٰ نَقُصُّهُ عَلَيْكَ ۖ مِنْهَا قَائِمٌ وَحَصِيدٌ {100}

[Pooya/Ali Commentary 11:100]

Refer to the commentary of Al Araf: 94 to 102)

وَمَا ظَلَمْنَاهُمْ وَلَٰكِنْ ظَلَمُوا أَنْفُسَهُمْ ۖ فَمَا أَغْنَتْ عَنْهُمْ آلِهَتُهُمُ الَّتِي يَدْعُونَ مِنْ دُونِ اللَّهِ مِنْ شَيْءٍ لَمَّا جَاءَ أَمْرُ رَبِّكَ ۖ وَمَا زَادُوهُمْ غَيْرَ تَتْبِيبٍ {101}

[Pooya/Ali Commentary 11:101] (see commentary for verse 100)

وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَىٰ وَهِيَ ظَالِمَةٌ ۚ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ {102}

[Pooya/Ali Commentary 11:102] (see commentary for verse 100)

إِنَّ فِي ذَٰلِكَ لَآيَةً لِمَنْ خَافَ عَذَابَ الْآخِرَةِ ۚ ذَٰلِكَ يَوْمٌ مَجْمُوعٌ لَهُ النَّاسُ وَذَٰلِكَ يَوْمٌ مَشْهُودٌ {103}

[Pooya/Ali Commentary 11:103]

These verses refer to the day of resurrection.

وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَعْدُودٍ {104}

[Pooya/Ali Commentary 11:104] (see commentary for verse 103)

يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ ۚ فَمِنْهُمْ شَقِيٌّ وَسَعِيدٌ {105}

[Pooya/Ali Commentary 11:105] (see commentary for verse 103)

Aqa Mahdi Puya says:

In this verse it is said that on the day of judgement no soul shall speak without Allah’s permission. Verses 35 and 36 of al Murasalat say that they will not be allowed to put forward their excuses. Verse 39 of Ar Rahman says that neither men nor jinn will be questioned. Verse 24 of As Saffat says that they will be questioned. Verse 21 of Ha Mim says that their skins will bear witness against them when Allah shall give their skins the power to speak. There is no contradiction because as the holy Imams have pointed out (refer to Shaykh Saduq’s treatise on the Shi-ah faith) the day of resurrection has many stages each has its own peculiarity which differs from the other stages and states, and every verse refers to a different or particular state or stage.

فَأَمَّا الَّذِينَ شَقُوا فَفِي النَّارِ لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ {106}

[Pooya/Ali Commentary 11:106] (see commentary for verse 103)

The whole mankind will be divided and kept in two camps on the basis of what they had done in the life of the world. Those who earned disgrace and doom by their evil deeds (fa-ammalladhina shaqu has been used for the wretched or doomed which gives no room to the doctrine of predeterminism) will be in hell; and those who have earned blessings and pleasure of Allah by their good deeds (fa-ammalladhina su-idu has been used for the blessed which gives no room to the doctrine of predeterminism) will be in paradise. If wretchedness and blessedness were predestined then ammal ashqiya wa ammal sawda or any other phrase like it would have been used.

Shaqu is the active voice of verb which implies that the wretched willingly and knowingly walk the path of evil; and su-idu is the passive voice of verb which implies the doers of good deeds receive Allah’s guidance and assistance when they knowingly and willingly walk on the right path; and when once they are blessed and have obtained the pleasure of Allah they can never be deprived of it. It is for ever.

Aqa Mahdi Puya says:

These verses refer to the conditions of the two groups of the wretched and the blessed prior to the day of resurrection. The wretched will be kept in hell so long as heavens and earth endure, unless the Lord wills otherwise which implies the possibility of remission of punishment for some of them. The blessed will be in paradise so long as heavens and earth endure, unless the Lord wills otherwise, but what the grace of Allah once has given will not be reversed. The punishment awarded after the final judgement will be permanent.

خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ ۚ إِنَّ رَبَّكَ فَعَّالٌ لِمَا يُرِيدُ {107}

[Pooya/Ali Commentary 11:107] (see commentary for verse 103)(see commentary for verse 106)

وَأَمَّا الَّذِينَ سُعِدُوا فَفِي الْجَنَّةِ خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ ۖ عَطَاءً غَيْرَ مَجْذُوذٍ {108}

[Pooya/Ali Commentary 11:108] (see commentary for verse 103)(see commentary for verse 106)

فَلَا تَكُ فِي مِرْيَةٍ مِمَّا يَعْبُدُ هَٰؤُلَاءِ ۚ مَا يَعْبُدُونَ إِلَّا كَمَا يَعْبُدُ آبَاؤُهُمْ مِنْ قَبْلُ ۚ وَإِنَّا لَمُوَفُّوهُمْ نَصِيبَهُمْ غَيْرَ مَنْقُوصٍ{109}

[Pooya/Ali Commentary 11:109] (see commentary for verse 103)

This verse is addressed to the people through the Holy Prophet.

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ فِيهِ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ ۚ وَإِنَّهُمْ لَفِي شَكٍّ مِنْهُ مُرِيبٍ{110}

[Pooya/Ali Commentary 11:110]

وَإِنَّ كُلًّا لَمَّا لَيُوَفِّيَنَّهُمْ رَبُّكَ أَعْمَالَهُمْ ۚ إِنَّهُ بِمَا يَعْمَلُونَ خَبِيرٌ {111}

[Pooya/Ali Commentary 11:111]

فَاسْتَقِمْ كَمَا أُمِرْتَ وَمَنْ تَابَ مَعَكَ وَلَا تَطْغَوْا ۚ إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ {112}

[Pooya/Ali Commentary 11:112]

وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنْصَرُونَ {113}

[Pooya/Ali Commentary 11:113]

The Holy Prophet said:

On the day of judgement an announcement will be made: “Where are the unjust and their theoreticians who propagated their ideologies by spoken and written words, and those who agreed, assisted and followed them? Bring them all together with their leaders.”

وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ ۚ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ۚ ذَٰلِكَ ذِكْرَىٰ لِلذَّاكِرِينَ {114}

[Pooya/Ali Commentary 11:114]

This verse ordains daily obligatory salat, but does not mention the number of rak-ats, what to be recited and how to be prayed. The Holy Prophet taught the Muslims the exact procedure of each of the 5 times a day obligatory salats. So the statement “husbuna kitabullah” is preposterous (see commentary of an Nisa: 65).

Any heavenly scripture, particularly the Quran, without the guidance of the Holy Prophet and his Ahl ul Bayt (see hadith al thaqalayn on page 6) cannot be understood and followed. Refer to the commentary of al Baqarah: 2 (al kitab), and page 43 for salat and also al Baqarah: 45.

The Holy Prophet said:

The “daily prayers” is like a fountain of clean water right in your home which removes, five times a day, the dirt which settles on your body and soul.

Aqa Mahdi Puya says:

Imam Ali ibn abi Talib has said that in view of the “good deeds take away evil deeds” this verse gives (maximum) heart, confidence and joy to the less careful servants of Allah.

وَاصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ {115}

[Pooya/Ali Commentary 11:115]

فَلَوْلَا كَانَ مِنَ الْقُرُونِ مِنْ قَبْلِكُمْ أُولُو بَقِيَّةٍ يَنْهَوْنَ عَنِ الْفَسَادِ فِي الْأَرْضِ إِلَّا قَلِيلًا مِمَّنْ أَنْجَيْنَا مِنْهُمْ ۗ وَاتَّبَعَ الَّذِينَ ظَلَمُوا مَا أُتْرِفُوا فِيهِ وَكَانُوا مُجْرِمِينَ {116}

[Pooya/Ali Commentary 11:116]

وَمَا كَانَ رَبُّكَ لِيُهْلِكَ الْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا مُصْلِحُونَ {117}

[Pooya/Ali Commentary 11:117]

وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً ۖ وَلَا يَزَالُونَ مُخْتَلِفِينَ {118}

[Pooya/Ali Commentary 11:118]

See commentary of Araf: 18 and Yunus: 19.

Aqa Mahdi Puya says:

These verses indicate that Allah has given man free choice to develop his native endowments. There is no compulsion. Only those who submit their will to the will of Allah do not differ. On them the Lord bestows His mercy, and for that He has created them. Those who differ are deprived of the mercy of Allah. So the oft-quoted tradition of the Holy Prophet that “differences among my followers are a blessing” must be discarded as spurious or interpreted in a way that does not go against this verse.

إِلَّا مَنْ رَحِمَ رَبُّكَ ۚ وَلِذَٰلِكَ خَلَقَهُمْ ۗ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ {119}

[Pooya/Ali Commentary 11:119] (see commentary for verse 118)

وَكُلًّا نَقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ ۚ وَجَاءَكَ فِي هَٰذِهِ الْحَقُّ وَمَوْعِظَةٌ وَذِكْرَىٰ لِلْمُؤْمِنِينَ {120}

[Pooya/Ali Commentary 11:120]

See commentary of al-Baqarah: 2.

The Quran is a guidance for the pious but a recitation or statement for the ordinary people.

وَقُلْ لِلَّذِينَ لَا يُؤْمِنُونَ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنَّا عَامِلُونَ {121}

[Pooya/Ali Commentary 11:121]

وَانْتَظِرُوا إِنَّا مُنْتَظِرُونَ {122}

[Pooya/Ali Commentary 11:122]

وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ وَإِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ ۚ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ {123}

[Pooya/Ali Commentary 11:123]

Refer to the commentary of al Baqarah: 210.

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