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

ص ۚ وَالْقُرْآنِ ذِي الذِّكْرِ {1}

[Pooya/Ali Commentary 38:1]

For sad see commentary of al Baqarah: 1.

Dhikr is a name of the Quran. Dhikr implies remembrance, recital, teaching, warning, message, and praise of Allah. Ahl al dhikr means those who have been given the knowledge of the book (see commentary of Ali Imran: 7; Nisa: 54; Ma-idah 77 to 79 and Ya Sin: 12).

Aqa Mahdi Puya says:

This surah contains reminders about the chosen righteous servants of Allah.

 

بَلِ الَّذِينَ كَفَرُوا فِي عِزَّةٍ وَشِقَاقٍ {2}

[Pooya/Ali Commentary 38:2]

The disbelievers were boastful and quarrelsome. The root of evil is arrogance and schism. This leads to dissension, opposition and separation.

 

كَمْ أَهْلَكْنَا مِنْ قَبْلِهِمْ مِنْ قَرْنٍ فَنَادَوْا وَلَاتَ حِينَ مَنَاصٍ {3}

[Pooya/Ali Commentary 38:3]

People who rejected the truth when they were invited to it and did not bother to alter their faith even during the respite given to them, were finally seized and destroyed by Allah. They cried for help but this was in vain. There was no way left for them to escape. Refer to the relevant verses in Araf, Yunus, Hud, Hijr and other surahs for the destruction of the people of Nuh, Hud, Salih, Lut, Shu-ayb and Musa.

 

وَعَجِبُوا أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ ۖ وَقَالَ الْكَافِرُونَ هَٰذَا سَاحِرٌ كَذَّابٌ {4}

[Pooya/Ali Commentary 38:4]

The pagans of Makka referred to the Holy Prophet as a sorcerer, dreamer, poet and an impostor (see commentary of Anbiya: 3 and 5), because he invited them to the worship of Allah, made all their false gods disappear, brought harmony in place of chaos, and peace in place of discord and conflict. They tried their best to persuade Abu Talib to denounce and renounce his nephew, but failed. After the “feast of the near relatives” (see commentary of Ali Imran: 52 and 53) the tribal chiefs declared that the Holy Prophet wanted to destroy their power and influence in order to take authority in his own hands.

They thought that the most powerful weapon the Holy Prophet had was the message of tawhid (unity of Allah) with which he was demolishing the syndrome of false gods and upsetting thestatus quo of the pagan society which their forefathers had established.

Aqa Mahdi Puya says:

They opposed the preaching of the divine mission tooth and nail because the society based on idol worship gave them influence, privileges and power to exploit the people as they liked. Even when they embraced Islam, they could not, on account of this tendency, accept as true the divine declaration so they demanded share in the authority and finally usurped it by turning their back on the covenant they made with Allah and His Prophet on the day of Ghadir Khum (see commentary of Ma-idah: 67).

Millatil akhirah refers to the last religion preached before Islam, which had itself departed from monotheism to trinity, so the pagans did not find any trace of tawhid in it, and concluded that the message the Holy Prophet brought was a made-up tale.

Then envy surfaced in them. They said: “If a message had to come, why should it come to the orphan son of Abdullah, and not to one of our own chiefs?”

In reply it is said that people have no idea as to how Allah executes His will. The agency or the medium of the divine guidance like risalat or imamat does not need any worldly pomp and show of wealth or possessions. It needs men of ideal purity, special excellence, knowledge, wisdom, forbearance, insight, strength, courage, personal character, spirit of sacrifice and total surrender to the will of Allah. Such men are conditioned and chosen by Allah Himself for the purpose. See commentary of Ahzab: 33, Ali Imran: 61 and Baqarah: 124.

The drift and deviation so clearly visible in the collective life of the ummah of the last prophet of Allah, after his departure from this world, was mainly due to not following the clear commands of Allah and the Holy Prophet concerning the authority of the Ahl ul Bayt to guide mankind and administer the human society. They fell an easy prey to the doctrine of ghlu wa ghalba (force and prevalence). Those finding themselves in a favourable position succeeded in assuming the rein of authority and the rest ofummah timidly accepted the authority of every such usurper who, after taking power by hook or crook eventually established himself as the vicegerent of the Holy Prophet, though he flouted the laws of Islam with impunity-like Mu-awiyah bin Abu Sufyan, Yazid bin Mu-awiyah, Walid bin Abdul Malik, Walid bin Yazid, Abu Jafar Mansur, Harun ar Rashid etcetera-and almost all the caliphs of Bani Umayyah and Banu Abbas fall in this category. There was an army of clever theoreticians and opportunist religious scholars to support them in their ungodly and unislamic activities. The true inheritors of the Holy Prophet, the Ahl ul Bayt, the custodians of the laws of Allah, were ignored, persecuted and killed. A few who remained attached with them were mercilessly punished. Yet the Islam-original, known as Shi-aism, weathered all storms with the help of the sincere and devoted followers of the Holy Prophet and his Ahl ul Bayt.

Aqa Mahdi Puya says:

The pagans, not only belied the medium through whom the divine guidance was conveyed, but also refused to believe in the revelation itself.

 

أَجَعَلَ الْآلِهَةَ إِلَٰهًا وَاحِدًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عُجَابٌ {5}

[Pooya/Ali Commentary 38:5] (see commentary for verse 4)

وَانْطَلَقَ الْمَلَأُ مِنْهُمْ أَنِ امْشُوا وَاصْبِرُوا عَلَىٰ آلِهَتِكُمْ ۖ إِنَّ هَٰذَا لَشَيْءٌ يُرَادُ {6}

[Pooya/Ali Commentary 38:6] (see commentary for verse 4)

مَا سَمِعْنَا بِهَٰذَا فِي الْمِلَّةِ الْآخِرَةِ إِنْ هَٰذَا إِلَّا اخْتِلَاقٌ {7}

[Pooya/Ali Commentary 38:7] (see commentary for verse 4)

أَأُنْزِلَ عَلَيْهِ الذِّكْرُ مِنْ بَيْنِنَا ۚ بَلْ هُمْ فِي شَكٍّ مِنْ ذِكْرِي ۖ بَلْ لَمَّا يَذُوقُوا عَذَابِ {8}

[Pooya/Ali Commentary 38:8] (see commentary for verse 4)

أَمْ عِنْدَهُمْ خَزَائِنُ رَحْمَةِ رَبِّكَ الْعَزِيزِ الْوَهَّابِ {9}

[Pooya/Ali Commentary 38:9]

If they have the means, power and authority to interfere with the authority of Allah to choose His own men for His mission, let them try to come to heaven (if they can) and see if they can frustrate His plan and purpose.

 

أَمْ لَهُمْ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۖ فَلْيَرْتَقُوا فِي الْأَسْبَابِ {10}

[Pooya/Ali Commentary 38:10]

Even if they muster all the evil forces at their disposal, they will suffer a total defeat, miserably routed and crushed. See Ahzab: 22 and Qamar: 41 to 46.

Aqa Mahdi Puya says:

Verse 11 refers to the battle of Khandaq. See commentary of Ahzab: 1 to 3, 9 to 22 and 25.

 

جُنْدٌ مَا هُنَالِكَ مَهْزُومٌ مِنَ الْأَحْزَابِ {11}

[Pooya/Ali Commentary 38:11] (see commentary for verse 10)

كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَفِرْعَوْنُ ذُو الْأَوْتَادِ {12}

[Pooya/Ali Commentary 38:12]

Refer to the commentary of verse 3 of this surah and other references mentioned therein.

 

وَثَمُودُ وَقَوْمُ لُوطٍ وَأَصْحَابُ الْأَيْكَةِ ۚ أُولَٰئِكَ الْأَحْزَابُ {13}

[Pooya/Ali Commentary 38:13] (see commentary for verse 12)

إِنْ كُلٌّ إِلَّا كَذَّبَ الرُّسُلَ فَحَقَّ عِقَابِ {14}

[Pooya/Ali Commentary 38:14] (see commentary for verse 12)

وَمَا يَنْظُرُ هَٰؤُلَاءِ إِلَّا صَيْحَةً وَاحِدَةً مَا لَهَا مِنْ فَوَاقٍ {15}

[Pooya/Ali Commentary 38:15] (see commentary for verse 12)

وَقَالُوا رَبَّنَا عَجِّلْ لَنَا قِطَّنَا قَبْلَ يَوْمِ الْحِسَابِ {16}

[Pooya/Ali Commentary 38:16]

اصْبِرْ عَلَىٰ مَا يَقُولُونَ وَاذْكُرْ عَبْدَنَا دَاوُودَ ذَا الْأَيْدِ ۖ إِنَّهُ أَوَّابٌ {17}

[Pooya/Ali Commentary 38:17]

Refer to the commentary of Baqarah: 249 to 251; Anbiya: 78 to 80 and Saba: 10 and 11 for prophet Dawud.

One day two men of Bani Israil came to Dawud disputing the ownership of a cow. Dawud demanded witnesses from the plaintiff but he could not produce any, at which he asked them to come next day. At night, in dream, Dawud was commanded to kill the defendant, but since there was no proof he did not carry out the order at once.

Dawud had this dream for 3 continuous nights and finally ordered the defendant to be executed. The defendant pleaded, asking the grounds on which this sentence was passed. Dawud replied that he had been commanded by Allah through dreams for 3 nights. When the defendant was sure of his death, he finally confessed that he had killed the plaintiff’s father and taken possession of the cow. Then, the people, discouraged by the true visions of Dawud, gave up frauds, unfair dealings and evil intrigues and became law abiding citizens. Thus the authority of Dawud in his kingdom was firmly established by Allah.

 

إِنَّا سَخَّرْنَا الْجِبَالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْرَاقِ {18}

[Pooya/Ali Commentary 38:18] (see commentary for verse 17)

وَالطَّيْرَ مَحْشُورَةً ۖ كُلٌّ لَهُ أَوَّابٌ {19}

[Pooya/Ali Commentary 38:19] (see commentary for verse 17)

وَشَدَدْنَا مُلْكَهُ وَآتَيْنَاهُ الْحِكْمَةَ وَفَصْلَ الْخِطَابِ {20}

[Pooya/Ali Commentary 38:20] (see commentary for verse 17)

وَهَلْ أَتَاكَ نَبَأُ الْخَصْمِ إِذْ تَسَوَّرُوا الْمِحْرَابَ {21}

[Pooya/Ali Commentary 38:21]

Dawud’s brother Uriya obtained permission from the guardians of a girl, whom he loved, to marry her, but at the last moment the guardians broke their word. Then Dawud sent his own proposal and her guardians, impressed by Dawud’s position as king, gave her hand to him in marriage. Dawud already had 99 wives. She became his hundredth wife.

Uriya was disappointed. He thought that Dawud should have used his influence to convince the girl’s guardians in his favour. What Dawud did was not a sin, but in the opinion of Uriya, Dawud, as a brother and also as the king, could have given preference to him.

Allah sent two angels in human form to Dawud. They were not allowed to enter his private chamber where he used to retire for his devotional prayers. They climbed over a wall, entered his private chamber and said that they had come to seek redress at his hands.

One of them said: “This my brother has a flock of 99 sheep, and I had but one; yet he wants me to give up my one sheep to his keeping. He talks like one intending mischief.” Without giving a chance to the other who also came to him as a contender Dawud decreed his demand unjust. The two angels disappeared as mysteriously as they had come. It was then realised by Dawud that it was a trial. In self-complacence he passed the judgement before listening to the defendant. As soon as it became evident to him, he turned to Allah in repentance.

According to Imam Ali who so casts aspersion on Dawud on account of his marrying the girl betrothed to his brother must be condemned because every prophet of Allah is free from emotional weaknesses and sinful desires; particularly if the accuser is a Muslim the doubt amounts to blasphemy.

The Biblical passages about Dawud are mere chroniques scandaleuses-narrative of scandalous crimes of the grossest character. The Quranic idea of Dawud is that of a just and upright prophet, endowed with all the virtues, in whom even the least thought of self-elation has to be washed off by repentance.

 

إِذْ دَخَلُوا عَلَىٰ دَاوُودَ فَفَزِعَ مِنْهُمْ ۖ قَالُوا لَا تَخَفْ ۖ خَصْمَانِ بَغَىٰ بَعْضُنَا عَلَىٰ بَعْضٍ فَاحْكُمْ بَيْنَنَا بِالْحَقِّ وَلَا تُشْطِطْ وَاهْدِنَا إِلَىٰ سَوَاءِ الصِّرَاطِ {22}

[Pooya/Ali Commentary 38:22] (see commentary for verse 21)

إِنَّ هَٰذَا أَخِي لَهُ تِسْعٌ وَتِسْعُونَ نَعْجَةً وَلِيَ نَعْجَةٌ وَاحِدَةٌ فَقَالَ أَكْفِلْنِيهَا وَعَزَّنِي فِي الْخِطَابِ {23}

[Pooya/Ali Commentary 38:23] (see commentary for verse 21)

قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَىٰ نِعَاجِهِ ۖ وَإِنَّ كَثِيرًا مِنَ الْخُلَطَاءِ لَيَبْغِي بَعْضُهُمْ عَلَىٰ بَعْضٍ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَقَلِيلٌ مَا هُمْ ۗ وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّاهُ فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ ۩ {24}

[Pooya/Ali Commentary 38:24] (see commentary for verse 21)

فَغَفَرْنَا لَهُ ذَٰلِكَ ۖ وَإِنَّ لَهُ عِنْدَنَا لَزُلْفَىٰ وَحُسْنَ مَآبٍ {25}

[Pooya/Ali Commentary 38:25] (see commentary for verse 21)

يَا دَاوُودُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَىٰ فَيُضِلَّكَ عَنْ سَبِيلِ اللَّهِ ۚ إِنَّ الَّذِينَ يَضِلُّونَ عَنْ سَبِيلِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ بِمَا نَسُوا يَوْمَ الْحِسَابِ {26}

[Pooya/Ali Commentary 38:26] (see commentary for verse 21)

وَمَا خَلَقْنَا السَّمَاءَ وَالْأَرْضَ وَمَا بَيْنَهُمَا بَاطِلًا ۚ ذَٰلِكَ ظَنُّ الَّذِينَ كَفَرُوا ۚ فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنَ النَّارِ {27}

[Pooya/Ali Commentary 38:27]

The whole universe has been created with a definite plan, not without a purpose, as has been explained in verse 191 of Ali Imran. Disbelief is the negation of order, beauty and purpose. It falsely attributes chaos to the orderly system of the universe.

 

أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ {28}

[Pooya/Ali Commentary 38:28]

كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ {29}

[Pooya/Ali Commentary 38:29]

وَوَهَبْنَا لِدَاوُودَ سُلَيْمَانَ ۚ نِعْمَ الْعَبْدُ ۖ إِنَّهُ أَوَّابٌ {30}

[Pooya/Ali Commentary 38:30]

إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ الْجِيَادُ {31}

[Pooya/Ali Commentary 38:31]

Aqa Mahdi Puya says:

While inspecting his thorough bred (khayr) horses Sulayman realised that the sun had set. Dhikr does not refer to compulsory prayers, because a prophet would not be forgetful of such prayers. It should therefore be normal remembrance of Allah. Some commentators say an (in verse 32) means “due to” or “with a view to” because the horses were purchased for jihad in the cause of Allah.

In verse 33 mas-ha means “to rub” or “to pass hand over”. Like all lovers of horses, and particularly because they were to be used in the cause of Allah, he patted them on their necks and passed his hand over their forelegs and was satisfied with having them, not as vanities but as a lover of good (khayr). His review of horses was interrupted by his evening devotion, but he resumed it after performing his devotion.

 

فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّىٰ تَوَارَتْ بِالْحِجَابِ {32}

[Pooya/Ali Commentary 38:32] (see commentary for verse 31)

رُدُّوهَا عَلَيَّ ۖ فَطَفِقَ مَسْحًا بِالسُّوقِ وَالْأَعْنَاقِ {33}

[Pooya/Ali Commentary 38:33] (see commentary for verse 31)

وَلَقَدْ فَتَنَّا سُلَيْمَانَ وَأَلْقَيْنَا عَلَىٰ كُرْسِيِّهِ جَسَدًا ثُمَّ أَنَابَ {34}

[Pooya/Ali Commentary 38:34]

On a certain night, it is related, Sulayman said that he would go in to his seventy wives, and thus would beget seventy sons, every one of whom would be a warrior in Allah’s cause, but (according to the Holy Prophet) he omitted to add: “If Allah wills”, which omission, though no sin in itself, was not expected from a prophet of Allah. The consequence was that instead of 70, he had only one son, and that also was a still-born.

 

قَالَ رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي ۖ إِنَّكَ أَنْتَ الْوَهَّابُ {35}

[Pooya/Ali Commentary 38:35]

Seeing the still-born child, Sulayman at once realised the worthlessness of the temporal power, turned repentant to Allah and prayed for a kingdom which should not suit another after him. Allah bestowed abundant powers and bounties mentioned in verses 36 to 38 on him. His earthly kingdom went to pieces after his death. What Sulayman really wanted from Allah was the glory in the life after death which he earned by carrying out the mission of Allah in this world. He was given a unique kingdom in this world as a trial and he came out successful. He obtained a place among the nearest ones to Allah as stated in verse 40.

 

فَسَخَّرْنَا لَهُ الرِّيحَ تَجْرِي بِأَمْرِهِ رُخَاءً حَيْثُ أَصَابَ {36}

[Pooya/Ali Commentary 38:36] (see commentary for verse 35)

وَالشَّيَاطِينَ كُلَّ بَنَّاءٍ وَغَوَّاصٍ {37}

[Pooya/Ali Commentary 38:37] (see commentary for verse 35)

وَآخَرِينَ مُقَرَّنِينَ فِي الْأَصْفَادِ {38}

[Pooya/Ali Commentary 38:38] (see commentary for verse 35)

هَٰذَا عَطَاؤُنَا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍ {39}

[Pooya/Ali Commentary 38:39] (see commentary for verse 35)

وَإِنَّ لَهُ عِنْدَنَا لَزُلْفَىٰ وَحُسْنَ مَآبٍ {40}

[Pooya/Ali Commentary 38:40] (see commentary for verse 35)

وَاذْكُرْ عَبْدَنَا أَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الشَّيْطَانُ بِنُصْبٍ وَعَذَابٍ {41}

[Pooya/Ali Commentary 38:41]

See commentary of Anbiya: 83 and 84.

Ayyub was the son-in-law of Yusuf. He had abundant wealth and many children. Then he lost his home, his possessions, his family; and suffered from sores, but he did not lose faith, he turned to Allah. Those lacking faith suspected that Ayyub had committed some sin and was being punished, but those good at heart, said that he, as a prophet of Allah, was being tested to manifest ideal patience.

Shaytan, during his sufferings, tried to make him lose confidence in the mercy of Allah. Ayyub, in his prayer to Allah, referred to Shaytan’s endeavor to disturb his faith in Him and to the belief of vain people about his having committed some sin which had drawn His anger.

When Shaytan failed in his every effort to strip Ayyub of his title of “the patient” he beguiled Ayyub’s wife to lead him astray. He went to her as an experienced physician and convinced her that if she could take the sheep he had with him and sacrifice it in his name, he would immediately be cured. Since the wife was interested in Ayyub’s welfare, she came to him and related the suggestion of the physician.

Ayyub warned his wife not to be misled by the man because he was none but Shaytan.

Shaytan came back again as a beautiful young man astride a thorough bred stallion and told her: “I

am the king of the earth, and since your husband worshipped Allah, the king of the heavens, not me, it was I who caused the loss of your children and wealth. If, now, you prostrate before me once, l shall make your husband well again.”

She promised to do as he wanted if her husband allowed her to do so. Then Shaytan asked her to at least persuade Ayyub not to say bismillah before eating a meal and alhamdulillah after finishing it. Hardly had she mentioned the proposal, Ayyub was so much disturbed at the very audacity of it that he swore forewith to punish her with hundred stripes. Then he prayed to Allah: “Indeed an affliction has distressed me.”

There is another version that once when there was no food in the house she went to get at least a loaf of bread for Ayyub. A man attracted by her lovely hair agreed to give her food in exchange of a bunch of her hair. She gave it to him and brought some food. In those days hair of a woman was cut and removed if she was found guilty of fornication. It greatly pained Ayyub to see her head without her beautiful hair. He then swore to punish her with hundred stripes.

The prophet of Allah Ayyub used to pray for those who came to him with incurable diseases and ailments. But when they asked him why he did not pray for himself, he said: “I have enjoyed Allah’s grace and blessing for 80 years, and it would be downright ingratitude if now I grumble when I have been made to taste distress for some time.”

In his seven years illness he never uttered a single word of remonstration or grief, but due to the persistent pestering of Shaytan, he used to invite Allah’s attention and help for combating his evil designs.

The highest example of patience and fortitude to demonstrate total submission to the will of Allah was set forth by the grandsons of the Holy Prophet, Imam Husayn bin Ali in Karbala and Imam Ali bin Husayn Zayn al Abidin in Kufa and Damascus. They were the true inheritors of the Holy Prophet in whom all the virtues of all the prophets of Allah had been deposited by Allah in the highest degree.

Aqa Mahdi Puya says:

“Shaytan has afflicted me with distress” refers to the hardships Ayyub had to face and overcome with the help of Allah in the cause of righteousness. The arch opponent of righteousness is Shaytan who represents rebellion, evil and disorder.

 

ارْكُضْ بِرِجْلِكَ ۖ هَٰذَا مُغْتَسَلٌ بَارِدٌ وَشَرَابٌ {42}

[Pooya/Ali Commentary 38:42]

Ayyub was commanded by Allah to strike at a rock from which two springs of hot and cold water gushed forth. Hot water was to wash his body to get rid of all physical ailments and cold water to drink and refresh his spirits.

 

وَوَهَبْنَا لَهُ أَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ رَحْمَةً مِنَّا وَذِكْرَىٰ لِأُولِي الْأَلْبَابِ {43}

[Pooya/Ali Commentary 38:43]

وَخُذْ بِيَدِكَ ضِغْثًا فَاضْرِبْ بِهِ وَلَا تَحْنَثْ ۗ إِنَّا وَجَدْنَاهُ صَابِرًا ۚ نِعْمَ الْعَبْدُ ۖ إِنَّهُ أَوَّابٌ {44}

[Pooya/Ali Commentary 38:44]

For fulfilment of his oath, Ayyub was directed by Allah to strike his wife one simple blow with a palm-branch having a hundred leaves.

 

وَاذْكُرْ عِبَادَنَا إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ أُولِي الْأَيْدِي وَالْأَبْصَارِ {45}

[Pooya/Ali Commentary 38:45]

إِنَّا أَخْلَصْنَاهُمْ بِخَالِصَةٍ ذِكْرَى الدَّارِ {46}

[Pooya/Ali Commentary 38:46]

Aqa Mahdi Puya says:

“Free from all other distractions of life” means keeping in mind only the ultimate end and abode.

 

وَإِنَّهُمْ عِنْدَنَا لَمِنَ الْمُصْطَفَيْنَ الْأَخْيَارِ {47}

[Pooya/Ali Commentary 38:47]

وَاذْكُرْ إِسْمَاعِيلَ وَالْيَسَعَ وَذَا الْكِفْلِ ۖ وَكُلٌّ مِنَ الْأَخْيَارِ {48}

[Pooya/Ali Commentary 38:48]

هَٰذَا ذِكْرٌ ۚ وَإِنَّ لِلْمُتَّقِينَ لَحُسْنَ مَآبٍ {49}

[Pooya/Ali Commentary 38:49]

Aqa Mahdi Puya says:

This verse indicates that remembrance and commemoration of the lives of the chosen servants of Allah is highly rewarding.

The whole chapter is about the chosen servants of Allah.

 

جَنَّاتِ عَدْنٍ مُفَتَّحَةً لَهُمُ الْأَبْوَابُ {50}

[Pooya/Ali Commentary 38:50]

مُتَّكِئِينَ فِيهَا يَدْعُونَ فِيهَا بِفَاكِهَةٍ كَثِيرَةٍ وَشَرَابٍ {51}

[Pooya/Ali Commentary 38:51]

وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ أَتْرَابٌ {52}

[Pooya/Ali Commentary 38:52]

هَٰذَا مَا تُوعَدُونَ لِيَوْمِ الْحِسَابِ {53}

[Pooya/Ali Commentary 38:53]

إِنَّ هَٰذَا لَرِزْقُنَا مَا لَهُ مِنْ نَفَادٍ {54}

[Pooya/Ali Commentary 38:54]

هَٰذَا ۚ وَإِنَّ لِلطَّاغِينَ لَشَرَّ مَآبٍ {55}

[Pooya/Ali Commentary 38:55]

جَهَنَّمَ يَصْلَوْنَهَا فَبِئْسَ الْمِهَادُ {56}

[Pooya/Ali Commentary 38:56]

هَٰذَا فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ {57}

[Pooya/Ali Commentary 38:57]

وَآخَرُ مِنْ شَكْلِهِ أَزْوَاجٌ {58}

[Pooya/Ali Commentary 38:58]

هَٰذَا فَوْجٌ مُقْتَحِمٌ مَعَكُمْ ۖ لَا مَرْحَبًا بِهِمْ ۚ إِنَّهُمْ صَالُو النَّارِ {59}

[Pooya/Ali Commentary 38:59]

قَالُوا بَلْ أَنْتُمْ لَا مَرْحَبًا بِكُمْ ۖ أَنْتُمْ قَدَّمْتُمُوهُ لَنَا ۖ فَبِئْسَ الْقَرَارُ {60}

[Pooya/Ali Commentary 38:60]

قَالُوا رَبَّنَا مَنْ قَدَّمَ لَنَا هَٰذَا فَزِدْهُ عَذَابًا ضِعْفًا فِي النَّارِ {61}

[Pooya/Ali Commentary 38:61]

وَقَالُوا مَا لَنَا لَا نَرَىٰ رِجَالًا كُنَّا نَعُدُّهُمْ مِنَ الْأَشْرَارِ {62}

[Pooya/Ali Commentary 38:62]

أَتَّخَذْنَاهُمْ سِخْرِيًّا أَمْ زَاغَتْ عَنْهُمُ الْأَبْصَارُ {63}

[Pooya/Ali Commentary 38:63]

إِنَّ ذَٰلِكَ لَحَقٌّ تَخَاصُمُ أَهْلِ النَّارِ {64}

[Pooya/Ali Commentary 38:64]

قُلْ إِنَّمَا أَنَا مُنْذِرٌ ۖ وَمَا مِنْ إِلَٰهٍ إِلَّا اللَّهُ الْوَاحِدُ الْقَهَّارُ {65}

[Pooya/Ali Commentary 38:65]

رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الْعَزِيزُ الْغَفَّارُ {66}

[Pooya/Ali Commentary 38:66]

قُلْ هُوَ نَبَأٌ عَظِيمٌ {67}

[Pooya/Ali Commentary 38:67]

Aqa Mahdi Puya says:

According to the Ahl ul Bayt vice-regency (imamah) is the most important part of the divine message.

Verse 3 of an Naba confirms it. This was an issue among the angels in verse 30 of al Baqarah. Again it has been described as a message of great importance in verse 67 of this surah, from which man turns away as said in verse 68; and verse 69 again refers to verse 30 of al Baqarah. For the vice-regency (imamah) Allah selects and appoints His own chosen representatives on the earth. The selection is not arbitrary. Only those whose submission to His will is absolute and unconditional due to which they remain in constant communion with Allah are chosen. See commentary of al Baqarah: 124. The doctrine of imamah has been represented in the Quran in various ways. Even the angels were not clear about this great message. They first disputed, then submitted to the will of Allah, but Shaytan rebelled and was condemned and cursed for ever for not accepting the imamah of the chosen representatives of Allah.

This condition of acceptance and rejection continued in the children of Adam in various forms and manners.

 

أَنْتُمْ عَنْهُ مُعْرِضُونَ {68}

[Pooya/Ali Commentary 38:68] (see commentary for verse 67)

مَا كَانَ لِيَ مِنْ عِلْمٍ بِالْمَلَإِ الْأَعْلَىٰ إِذْ يَخْتَصِمُونَ {69}

[Pooya/Ali Commentary 38:69] (see commentary for verse 67)

إِنْ يُوحَىٰ إِلَيَّ إِلَّا أَنَّمَا أَنَا نَذِيرٌ مُبِينٌ {70}

[Pooya/Ali Commentary 38:70]

إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِنْ طِينٍ {71}

[Pooya/Ali Commentary 38:71]

Refer to the commentary of al Baqarah: 30 to 38; Araf: 11 to 18 and Hijr: 28 to 43.

Aqa Mahdi Puya says:

Taswiya and its derivatives are used in the Quran for Adam and for the Holy Prophet and other prophets. This refers to a very high state of realization by the cognitive self which enables to have an appropriate view of all things; and Adam was honoured with this quality. The angels’ view was one sided. Refer to Hijr: 29.

There are two realms, physical and spiritual, az zahir (the manifest) and al batin (the hidden), and both are the manifestation of Allah’s name.

Shaytan was proud of the power of fire, he was made of, and despised the infinite power of recipiency of clay from which Adam was made.

 

فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَ {72}

[Pooya/Ali Commentary 38:72] (see commentary for verse 71)

فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ {73}

[Pooya/Ali Commentary 38:73] (see commentary for verse 71)

إِلَّا إِبْلِيسَ اسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ {74}

[Pooya/Ali Commentary 38:74] (see commentary for verse 71)

قَالَ يَا إِبْلِيسُ مَا مَنَعَكَ أَنْ تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ ۖ أَسْتَكْبَرْتَ أَمْ كُنْتَ مِنَ الْعَالِينَ {75}

[Pooya/Ali Commentary 38:75] (see commentary for verse 71)

قَالَ أَنَا خَيْرٌ مِنْهُ ۖ خَلَقْتَنِي مِنْ نَارٍ وَخَلَقْتَهُ مِنْ طِينٍ {76}

[Pooya/Ali Commentary 38:76] (see commentary for verse 71)

قَالَ فَاخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ {77}

[Pooya/Ali Commentary 38:77] (see commentary for verse 71)

وَإِنَّ عَلَيْكَ لَعْنَتِي إِلَىٰ يَوْمِ الدِّينِ {78}

[Pooya/Ali Commentary 38:78] (see commentary for verse 71)

قَالَ رَبِّ فَأَنْظِرْنِي إِلَىٰ يَوْمِ يُبْعَثُونَ {79}

[Pooya/Ali Commentary 38:79] (see commentary for verse 71)

قَالَ فَإِنَّكَ مِنَ الْمُنْظَرِينَ {80}

[Pooya/Ali Commentary 38:80] (see commentary for verse 71)

إِلَىٰ يَوْمِ الْوَقْتِ الْمَعْلُومِ {81}

[Pooya/Ali Commentary 38:81] (see commentary for verse 71)

قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ {82}

[Pooya/Ali Commentary 38:82] (see commentary for verse 71)

إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ {83}

[Pooya/Ali Commentary 38:83] (see commentary for verse 71)

قَالَ فَالْحَقُّ وَالْحَقَّ أَقُولُ {84}

[Pooya/Ali Commentary 38:84] (see commentary for verse 71)

لَأَمْلَأَنَّ جَهَنَّمَ مِنْكَ وَمِمَّنْ تَبِعَكَ مِنْهُمْ أَجْمَعِينَ {85}

[Pooya/Ali Commentary 38:85] (see commentary for verse 71)

قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ {86}

[Pooya/Ali Commentary 38:86]

Aqa Mahdi Puya says:

According to Shura: 23 the Holy Prophet was commanded to ask for a recompense as an exception to other prophets. The reward asked for was in the interest of those who want to find a way to their Lord, as stated in verse 47 of Saba and Furqan: 57. The word “impostor” or “pretender” refers to the objection his followers raised when “love of his Ahl ul Bayt” was enjoined on them in Shura: 23.

Verse 87 refers to the recompense asked for in verse 23 of Shura.

 

إِنْ هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ {87}

[Pooya/Ali Commentary 38:87] (see commentary for verse 86)

وَلَتَعْلَمُنَّ نَبَأَهُ بَعْدَ حِينٍ {88}

[Pooya/Ali Commentary 38:88]

Aqa Mahdi Puya says:

History is a witness to the fact that the whole mankind in general and the Muslims in particular have been turning to Ahl ul Bayt for true guidance, and from them alone they will receive it till the end of this world.
Source:quran.al-islam.org


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