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

الر ۚ كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِ رَبِّهِمْ إِلَىٰ صِرَاطِ الْعَزِيزِ الْحَمِيدِ {1}

[Pooya/Ali Commentary 14:1]

For Alif, Lam, Ra (huruf muqatta-at) see commentary of al Baqarah: 1.

“(This is) a book We have sent down to you” implies that the whole Quran was revealed to the Holy Prophet in a complete book form; it was neither edited nor arranged nor compiled by any one after its revelation. See Aqa Puya’s essay “The genuineness of the Holy Quran”, and commentary of al Baqarah: 2.

The purpose of the revelation of the book is to lead mankind out of the depths of darkness (ignorance and false beliefs) into the light of truth, knowledge and virtue. The divine guidance is for all mankind, not for a particular community or nation. Also see Araf: 158 and Saba: 28.

Allah’s exalted position is above all creation; His goodness is all for the good of Man and His creatures; His control over His creation is complete; so He carries out His will and plan. All praise belongs to Him.

The disbelievers love this ephemeral life and its vanities and reject the true life of the hereafter. By doing so they not only harm themselves but also mislead others; and draw down on themselves the wrath to come. They search for something crooked in Allah’s path and go farther and farther from the truth.

Surely those who hinder or lay obstruction in the path of Allah include those who had harassed, persecuted and killed the children of the Holy Prophet by corrupting the true faith and introducing the false doctrines of the days of ignorance, so they are rightly condemned and cursed as the infidels.

اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَوَيْلٌ لِلْكَافِرِينَ مِنْ عَذَابٍ شَدِيدٍ {2}

[Pooya/Ali Commentary 14:2] (see commentary for verse 1)

الَّذِينَ يَسْتَحِبُّونَ الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ وَيَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا ۚ أُولَٰئِكَ فِي ضَلَالٍ بَعِيدٍ {3}

[Pooya/Ali Commentary 14:3] (see commentary for verse 1)

وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ ۖ فَيُضِلُّ اللَّهُ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ {4}

[Pooya/Ali Commentary 14:4]

To every people was sent a messenger of Allah who conveyed the divine message to them in their language, but it did not restrict his mission to that particular people. Through them it reached all mankind. The most distressed area was selected to start the campaign of “guidance unto order through knowledge of divine laws” to put an end to disorder and ignorance prevailing in the society, which also served other such areas. As a matter of course the language of the people who were originally addressed had to be used. Although the Holy Prophet was sent with a book in Arabic, his mission was universal. To say that his mission was restricted to the Arabic speaking people is an unclad for restriction of his universal mission. According to Bible prophet Isa was sent to “the lost sheep of the house of Israel, and to them alone” (Matthew 15: 24) to whom he spoke in Hebrew, and he himself restricted his field of activity to the children of Israel as stated in the New Testament; and further, Matthew 10:5 says that Isa sent out his twelve disciples with the instructions: “Do not take the road to gentile lands, and do not enter any Samaritan town; but go to the lost sheep of the house of Israel,” but today he is accepted as a universal teacher. As a matter of fact Nisa: 79; Araf: 158; Bani Israil: 105; Anbiya: 107; Ahzab: 45 and Saba: 28 clearly proclaim that Islam is an universal religion for all peoples in all times.

The final book of Allah and the Holy Prophet were sent as “the mercy unto the worlds”. To understand the true meanings of their teachings for universal application attachment with the Ahl ul Bayt has been made obligatory through hadith al thaqalayn (see page 6).

The Holy Prophet said:

“I am the city of knowledge and Ali is its gate.”

وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ {5}

[Pooya/Ali Commentary 14:5]

Aqa Mahdi Puya says:

“The days of Allah” refers to any period in which a new development takes place in the course of evolution-the six days in which the process of creation of the heavens and the earth took place, the period of the geological changes, the rise and fall of the nations, any celestial or terrestrial changes, the intermediary stages to the day of resurrection and the life of the hereafter, and the events mentioned in the subsequent verses are all ayyamillah.

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ أَنْجَاكُمْ مِنْ آلِ فِرْعَوْنَ يَسُومُونَكُمْ سُوءَ الْعَذَابِ وَيُذَبِّحُونَ أَبْنَاءَكُمْ وَيَسْتَحْيُونَ نِسَاءَكُمْ ۚ وَفِي ذَٰلِكُمْ بَلَاءٌ مِنْ رَبِّكُمْ عَظِيمٌ {6}

[Pooya/Ali Commentary 14:6]

Refer to the commentary of al Baqarah: 49

وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ {7}

[Pooya/Ali Commentary 14:7]

وَقَالَ مُوسَىٰ إِنْ تَكْفُرُوا أَنْتُمْ وَمَنْ فِي الْأَرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ {8}

[Pooya/Ali Commentary 14:8]

أَلَمْ يَأْتِكُمْ نَبَأُ الَّذِينَ مِنْ قَبْلِكُمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ ۛ وَالَّذِينَ مِنْ بَعْدِهِمْ ۛ لَا يَعْلَمُهُمْ إِلَّا اللَّهُ ۚ جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ فَرَدُّوا أَيْدِيَهُمْ فِي أَفْوَاهِهِمْ وَقَالُوا إِنَّا كَفَرْنَا بِمَا أُرْسِلْتُمْ بِهِ وَإِنَّا لَفِي شَكٍّ مِمَّا تَدْعُونَنَا إِلَيْهِ مُرِيبٍ {9}

[Pooya/Ali Commentary 14:9]

Refer to the commentary of Araf: 59 to 156 and Hud: 25 to 98 for the people of Nuh, the Ad and the Thamud and those after them.

قَالَتْ رُسُلُهُمْ أَفِي اللَّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ ۖ يَدْعُوكُمْ لِيَغْفِرَ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَىٰ أَجَلٍ مُسَمًّى ۚ قَالُوا إِنْ أَنْتُمْ إِلَّا بَشَرٌ مِثْلُنَا تُرِيدُونَ أَنْ تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ آبَاؤُنَا فَأْتُونَا بِسُلْطَانٍ مُبِينٍ {10}

[Pooya/Ali Commentary 14:10]

قَالَتْ لَهُمْ رُسُلُهُمْ إِنْ نَحْنُ إِلَّا بَشَرٌ مِثْلُكُمْ وَلَٰكِنَّ اللَّهَ يَمُنُّ عَلَىٰ مَنْ يَشَاءُ مِنْ عِبَادِهِ ۖ وَمَا كَانَ لَنَا أَنْ نَأْتِيَكُمْ بِسُلْطَانٍ إِلَّا بِإِذْنِ اللَّهِ ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ {11}

[Pooya/Ali Commentary 14:11]

Tawakkal means reliance on Allah in trial and tribulation and never seeking help from any other than Allah except from the sources and in the way approved by Him.

Imam Musa bin Jafar al Kazim said:

“Tawwakal means to happily accept what Allah wills with the conviction that no created being can ever give you or take away from you anything, and there can be no help available from any one unless Allah so wills.”

وَمَا لَنَا أَلَّا نَتَوَكَّلَ عَلَى اللَّهِ وَقَدْ هَدَانَا سُبُلَنَا ۚ وَلَنَصْبِرَنَّ عَلَىٰ مَا آذَيْتُمُونَا ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ {12}

[Pooya/Ali Commentary 14:12]

وَقَالَ الَّذِينَ كَفَرُوا لِرُسُلِهِمْ لَنُخْرِجَنَّكُمْ مِنْ أَرْضِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا ۖ فَأَوْحَىٰ إِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ الظَّالِمِينَ {13}

[Pooya/Ali Commentary 14:13]

وَلَنُسْكِنَنَّكُمُ الْأَرْضَ مِنْ بَعْدِهِمْ ۚ ذَٰلِكَ لِمَنْ خَافَ مَقَامِي وَخَافَ وَعِيدِ {14}

[Pooya/Ali Commentary 14:14]

“My presence” refers to the day of reckoning.

وَاسْتَفْتَحُوا وَخَابَ كُلُّ جَبَّارٍ عَنِيدٍ {15}

[Pooya/Ali Commentary 14:15]

مِنْ وَرَائِهِ جَهَنَّمُ وَيُسْقَىٰ مِنْ مَاءٍ صَدِيدٍ {16}

[Pooya/Ali Commentary 14:16]

Aqa Mahdi Puya says:

The hell will be in front of the evil-doers, but as they never look forward-they are involved in the immediate past or the present-the Quran uses wara which literally means “behind”, because from the standpoint of application of the heart and mind their future is always behind them.

For “a festering or putrid water” see commentary of al Kahf: 29 and Muhammad: 15.

يَتَجَرَّعُهُ وَلَا يَكَادُ يُسِيغُهُ وَيَأْتِيهِ الْمَوْتُ مِنْ كُلِّ مَكَانٍ وَمَا هُوَ بِمَيِّتٍ ۖ وَمِنْ وَرَائِهِ عَذَابٌ غَلِيظٌ {17}

[Pooya/Ali Commentary 14:17]

مَثَلُ الَّذِينَ كَفَرُوا بِرَبِّهِمْ ۖ أَعْمَالُهُمْ كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ ۖ لَا يَقْدِرُونَ مِمَّا كَسَبُوا عَلَىٰ شَيْءٍ ۚ ذَٰلِكَ هُوَ الضَّلَالُ الْبَعِيدُ {18}

[Pooya/Ali Commentary 14:18]

أَلَمْ تَرَ أَنَّ اللَّهَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ ۚ إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ {19}

[Pooya/Ali Commentary 14:19]

The people are addressed through the Holy Prophet .

وَمَا ذَٰلِكَ عَلَى اللَّهِ بِعَزِيزٍ {20}

[Pooya/Ali Commentary 14:20]

وَبَرَزُوا لِلَّهِ جَمِيعًا فَقَالَ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْبَرُوا إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنْتُمْ مُغْنُونَ عَنَّا مِنْ عَذَابِ اللَّهِ مِنْ شَيْءٍ ۚ قَالُوا لَوْ هَدَانَا اللَّهُ لَهَدَيْنَاكُمْ ۖ سَوَاءٌ عَلَيْنَا أَجَزِعْنَا أَمْ صَبَرْنَا مَا لَنَا مِنْ مَحِيصٍ {21}

[Pooya/Ali Commentary 14:21]

The future is presented as the past because Allah knows what will happen.

Each soul bears its own burden. It cannot be shifted to others. The evil-doers will turn to those who misled them in the hope that they may help them but they themselves will find no way of escape from the wrath of Allah.

وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ ۖ وَمَا كَانَ لِيَ عَلَيْكُمْ مِنْ سُلْطَانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي ۖ فَلَا تَلُومُونِي وَلُومُوا أَنْفُسَكُمْ ۖ مَا أَنَا بِمُصْرِخِكُمْ وَمَا أَنْتُمْ بِمُصْرِخِيَّ ۖ إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِنْ قَبْلُ ۗ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ {22}

[Pooya/Ali Commentary 14:22]

The promise of Allah was true, but the evildoers believed in Shaytan who had no power to force them. He merely called them and they came running to him. They must blame themselves. Shaytan knew well that he was not and never could be equal to Allah, so the evildoers must suffer the penalty.

Aqa Mahdi Puya says:

The satanic forces, their false promises and their self-proclaimed authority attract the attention of those who wilfully separate themselves from the true guidance of Allah made available to mankind through the Quran, the Holy Prophet and his Ahl ul Bayt. Their response to Shaytan is purely their own choice, so they must suffer the consequences-a painful eternal chastisement.

وَأُدْخِلَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا بِإِذْنِ رَبِّهِمْ ۖ تَحِيَّتُهُمْ فِيهَا سَلَامٌ{23}

[Pooya/Ali Commentary 14:23]

Refer to the commentary of Yunus: 10.

أَلَمْ تَرَ كَيْفَ ضَرَبَ اللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاءِ {24}

[Pooya/Ali Commentary 14:24]

Aqa Mahdi Puya says:

Kalimatan tayyibah (a goodly word) is usually interpreted as the divine word, thought or deed, but, in a more general sense, it may be interpreted as a thought, word or deed of goodness of any other good and noble agency, other than Allah, which emanates from a true understanding and application of the religion of Allah-it is like a goodly tree which is firmly rooted and grows higher and higher with ever green branches, always yielding fruit; and the heavens is the limit.

Kalimatin khabithah (an evil word), likened to an evil tree, is the opposite of the goodly tree.

The Holy Prophet said:

“Islam is the goodly tree. Belief in Allah is its root. Salat, sawm, zakat, khums and jihad are its branches. Reliance upon Allah, good manners, piety and abstinence from whatever is forbidden are its leaves.”

According to Imam Jafar bin Muhammad al Sadiq, the Holy Prophet also said:

“I am the root of the goodly tree. Ali is its trunk, my divinely chosen Ahl ul Bayt are its branches and the pious followers of my Ahl ul Bayt are its leaves.”

Imam Ali bin Musa al Rida has quoted lmam Ali to say that root, trunk and branches are the essential parts of a tree, likewise (if Islam is compared to a goodly tree) sincere belief in the true faith, ingrained in the heart and mind of a believer, is the root, declaration is the trunk and practice of the prescribed religious laws is the leaves.

The Holy Prophet said:

“The parable of the evil tree refers to Bani Umayyah.”

Aqa Mahdi Puya says:

The opposite of the goodly tree mentioned in verse 24 of this surah is the evil tree which has no root, no growth and no utility at all.

The parable of the goodly tree refers to Islam, the Holy Prophet and his Ahl ul Bayt, and the evil tree refers to enemies of Islam, the Holy Prophet and his Ahl ul Bayt.

تُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا ۗ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ {25}

[Pooya/Ali Commentary 14:25] (see commentary for verse 24)

وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِنْ فَوْقِ الْأَرْضِ مَا لَهَا مِنْ قَرَارٍ {26}

[Pooya/Ali Commentary 14:26] (see commentary for verse 24)

يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَيُضِلُّ اللَّهُ الظَّالِمِينَ ۚ وَيَفْعَلُ اللَّهُ مَا يَشَاءُ {27}

[Pooya/Ali Commentary 14:27]

Qawlith thabit means the firm word or the word that stands firm (undeniable assertion or unshakeable belief or conviction). It refers to the strong and sincere belief in the true faith ingrained in the heart and mind of a believer.

Imam Ali ibn abi Talib has said that in the agony of death every man remembers his wealth, children and deeds to seek help from them, but his wealth cannot do more than buying a shroud for him, his children will only take him to the graveyard and put him in the grave, but his deeds, good and bad, will accompany him to his ultimate destination- the day of reckoning.

After death those who lived in this world like the goodly tree will live in peace and bliss while those who lived like the evil tree will suffer untold miseries till the day of resurrection and eternal punishment after the day of judgement.

أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ {28}

[Pooya/Ali Commentary 14:28]

Aqa Mahdi Puya says:

There were selfish and ungrateful men who responded to Allah’s favours with disobedience to Him and His Prophet. It refers not only to the disbelievers but also to those who did not fulfil the covenant they accepted as true and final at Ghadir Khum, and also led others astray.

جَهَنَّمَ يَصْلَوْنَهَا ۖ وَبِئْسَ الْقَرَارُ {29}

[Pooya/Ali Commentary 14:29] (see commentary for verse 28)

وَجَعَلُوا لِلَّهِ أَنْدَادًا لِيُضِلُّوا عَنْ سَبِيلِهِ ۗ قُلْ تَمَتَّعُوا فَإِنَّ مَصِيرَكُمْ إِلَى النَّارِ {30}

[Pooya/Ali Commentary 14:30]

قُلْ لِعِبَادِيَ الَّذِينَ آمَنُوا يُقِيمُوا الصَّلَاةَ وَيُنْفِقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا بَيْعٌ فِيهِ وَلَا خِلَالٌ{31}

[Pooya/Ali Commentary 14:31]

اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَكُمْ ۖ وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ ۖ وَسَخَّرَ لَكُمُ الْأَنْهَارَ {32}

[Pooya/Ali Commentary 14:32]

وَسَخَّرَ لَكُمُ الشَّمْسَ وَالْقَمَرَ دَائِبَيْنِ ۖ وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ {33}

[Pooya/Ali Commentary 14:33]

وَآتَاكُمْ مِنْ كُلِّ مَا سَأَلْتُمُوهُ ۚ وَإِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ الْإِنْسَانَ لَظَلُومٌ كَفَّارٌ {34}

[Pooya/Ali Commentary 14:34]

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الْأَصْنَامَ {35}

[Pooya/Ali Commentary 14:35]

Prophet Ibrahim prayed to Allah to make the city of Makka a place of security and non-violence, by declaring its precincts sacred and inviolable. See commentary of al Baqrah: 124 to 129 and Ali Imran: 95 to 97. Ibrahim asks Allah to protect him and his sons (baniyya) from going astray and worshipping the idols. The idolatrous tribes of Quraysh were also the descendants of Ibrahim through Ismail, therefore the word baniyya in his prayer refers to those of his descendants who were like him in purity and excellence, mentioned in the commentary of al Baqarah: 124.

As verse 95 of Ali Imran says Ibrahim was an upright monotheist, yet he says wajnubni (preserve or save or protect me) and includes his descendants like him.

رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِنَ النَّاسِ ۖ فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي ۖ وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَحِيمٌ {36}

[Pooya/Ali Commentary 14:36]

In this verse Ibrahim makes clear as to who he wants to be saved alongwith him namely that only those who follow him would be among his Ahl ul Bayt. Please refer to the commentary of al Baqarah: 124 to 129.

Once a man, in the time of Imam Jafar bin Muhammad as Sadiq, tried to make fun of the Ahl ul Bayt by stating that they were the descendants of the idolaters.

The Imam said:

“Your statement is wrong. Neither Ibrahim nor Ismail nor his sons for whom Ibrahim prayed did ever worship any one other than Allah. Faman tabiani in Ibrahim’s prayer refers to us who have always been saved by Allah from going astray. We follow his faith and we are from him. He prayed for Allah’s forgiveness for those who deviated from his path.”

Aqa Mahdi Puya says:

The ancestors of the Holy Prophet ascending upto Ibrahim were free from the dirt of polytheism. All of them followed the creed of Ibrahim. The Holy Prophet claimed that Allah kept his ancestors upto Adam free from polytheism. The continuity of spiritual inheritance was severed whenever any one of them deviated from the path of true faith, like the son of Nuh about whom Allah has said that he was not the son (inheritor) of Nuh.

رَبَّنَا إِنِّي أَسْكَنْتُ مِنْ ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِنْدَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْزُقْهُمْ مِنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ {37}

[Pooya/Ali Commentary 14:37]

Please refer to the commentary of al Baqarah: 124 to 129.

Imam Muhammad bin Ali al Baqir said:

“We the Ahl ul Bayt are meant by “them” whom Ibrahim mentioned in his prayer when he said: ‘Make You (O Allah) therefore the hearts of some of the people to yearn towards them.”

The people mentioned in his prayer are those who remain faithfully attached to the Ahl ul Bayt, known as their Shi-ahs (devout followers).”

رَبَّنَا إِنَّكَ تَعْلَمُ مَا نُخْفِي وَمَا نُعْلِنُ ۗ وَمَا يَخْفَىٰ عَلَى اللَّهِ مِنْ شَيْءٍ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ {38}

[Pooya/Ali Commentary 14:38]

Aqa Mahdi Puya says:

Some of Ibrahim’s descendants might have been compelled under unavoidable circumstances to conceal their true faith, but Allah knows the truth. It is reported that Ibrahim himself concealed his true faith to avoid unnecessary complications as similarly Abu Talib did to save the Holy Prophet from the clutches of his enemies.

الْحَمْدُ لِلَّهِ الَّذِي وَهَبَ لِي عَلَى الْكِبَرِ إِسْمَاعِيلَ وَإِسْحَاقَ ۚ إِنَّ رَبِّي لَسَمِيعُ الدُّعَاءِ {39}

[Pooya/Ali Commentary 14:39]

رَبِّ اجْعَلْنِي مُقِيمَ الصَّلَاةِ وَمِنْ ذُرِّيَّتِي ۚ رَبَّنَا وَتَقَبَّلْ دُعَاءِ {40}

[Pooya/Ali Commentary 14:40]

There shall always be an inheritor of Ibrahim’s creed among his descendants to defend and promote the religion of Allah. See commentary of al Baqarah: 124.

رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ {41}

[Pooya/Ali Commentary 14:41]

Aqa Mahdi Puya says:

Ibrahim asks Allah to favour his parents with divine grace and forgiveness and keep them safe from sinfulness, therefore there is no doubt that his parents were true believers. See commentary of An-am: 75 to 84 to know that Azar was not his father but an uncle whom Ibrahim tried to bring into the fold of true faith but failed, and finally disassociated himself from him (Bara-at: 114).

وَلَا تَحْسَبَنَّ اللَّهَ غَافِلًا عَمَّا يَعْمَلُ الظَّالِمُونَ ۚ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَارُ {42}

[Pooya/Ali Commentary 14:42]

“Think not” is addressed to the people through the Holy Prophet.

مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ ۖ وَأَفْئِدَتُهُمْ هَوَاءٌ {43}

[Pooya/Ali Commentary 14:43]

وَأَنْذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ فَيَقُولُ الَّذِينَ ظَلَمُوا رَبَّنَا أَخِّرْنَا إِلَىٰ أَجَلٍ قَرِيبٍ نُجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ ۗ أَوَلَمْ تَكُونُوا أَقْسَمْتُمْ مِنْ قَبْلُ مَا لَكُمْ مِنْ زَوَالٍ {44}

[Pooya/Ali Commentary 14:44]

وَسَكَنْتُمْ فِي مَسَاكِنِ الَّذِينَ ظَلَمُوا أَنْفُسَهُمْ وَتَبَيَّنَ لَكُمْ كَيْفَ فَعَلْنَا بِهِمْ وَضَرَبْنَا لَكُمُ الْأَمْثَالَ {45}

[Pooya/Ali Commentary 14:45]

وَقَدْ مَكَرُوا مَكْرَهُمْ وَعِنْدَ اللَّهِ مَكْرُهُمْ وَإِنْ كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ {46}

[Pooya/Ali Commentary 14:46]

The plots plotted by the disbelievers were so adroit that they could make the mountains move, yet Islam and its eternal laws remain unchanged and incorruptible because Allah has undertaken to protect them through the Holy Prophet and his Ahl ul Bayt-“l leave behind, amongst you, two weighty authorities, the book of Allah and my Ahl ul Bayt. Should you be attached to these two, never, never shall you go astray, after me, for verily these two will never be separated from each other; and, joined together, they shall meet me at the spring of Kawthar;” said the Holy Prophet (see page 6 for hadith thaqalayn).

However much the enemies of Allah, the Holy Prophet and his Ahl ul Bayt may try they will never be able to put out the light of Allah (Saff: 8).

فَلَا تَحْسَبَنَّ اللَّهَ مُخْلِفَ وَعْدِهِ رُسُلَهُ ۗ إِنَّ اللَّهَ عَزِيزٌ ذُو انْتِقَامٍ {47}

[Pooya/Ali Commentary 14:47]

There had always been a messenger of Allah among the people, and there shall always be a chosen Imam among the people, to keep them on the right path.

يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ ۖ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ {48}

[Pooya/Ali Commentary 14:48]

According to the holy Imams of the Ahl ul Bayt on the day of judgement an entirely new and different earth will replace the present once.

Aqa Mahdi Puya says:

A thorough study of the verses of the Quran, read with several authentic traditions, supports the idea that in the evolutionary course the heavens and the earth will reach a stage known as the day of resurrection when the laws of time and space shall cease to apply. All the terrestrial and the celestial distances will disappear. There will be no past, present and future. All will be before the Lord together to be judged.

CONCLUSION

Ibrahim’s prayer forms the core of this surah.

Revelation (the Quran) leads man from darkness to light-the light of true knowledge about Allah and His omnipotent authority and sovereignty which He shares with no one. The whole universe (all that has been created by Him) willingly or unwillingly submit to His will and command. He sent His messengers to teach each nation in its own language and for its own special circumstances. There was a conflict of evil with good in the times of every prophet but evil was destroyed and good was preserved by the grace of Allah which man must always remember and give thanks to his Lord.

Thankfulness increases His blessings and ingratitude takes them away.

Miracles take place only when Allah wills. They cannot be shown to people as a sport or pastime particularly to such type of people whose ignorance and arrogance keep them from learning a lesson from the miracles shown by many prophets of Allah.

The disbelievers shall be punished and hell will be their final abode where they will abide for ever. The believers always rely upon Allah and adhere to the divinely chosen guides appointed by Him to guide mankind. They shall live in paradise for ever. The Holy Prophet, his Ahl ul Bayt and the religion of Allah they preached and practised have been compared to a goodly tree which bears fruits in all seasons. The disbelievers and the hypocrites are compared to an evil tree which shall be uprooted and destroyed for ever.

In Ibrahim’s prayer there is a mention of the people who pray for Allah’s grace so that He keeps them attached with the godly family of Ibrahim. This family of Ibrahim is in fact the family of the Holy Prophet-the Ahl ul Bayt. No evil force of the world can prevent the march of Islam.

وَتَرَى الْمُجْرِمِينَ يَوْمَئِذٍ مُقَرَّنِينَ فِي الْأَصْفَادِ {49}

[Pooya/Ali Commentary 14:49]

سَرَابِيلُهُمْ مِنْ قَطِرَانٍ وَتَغْشَىٰ وُجُوهَهُمُ النَّارُ {50}

[Pooya/Ali Commentary 14:50]

لِيَجْزِيَ اللَّهُ كُلَّ نَفْسٍ مَا كَسَبَتْ ۚ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ {51}

[Pooya/Ali Commentary 14:51]

هَٰذَا بَلَاغٌ لِلنَّاسِ وَلِيُنْذَرُوا بِهِ وَلِيَعْلَمُوا أَنَّمَا هُوَ إِلَٰهٌ وَاحِدٌ وَلِيَذَّكَّرَ أُولُو الْأَلْبَابِ {52}

[Pooya/Ali Commentary 14:52]
Source:quran.al-islam.org


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