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

طه {1}

[Pooya/Ali Commentary 20:1]

According to Imam Jafar bin Muhammad as Sadiq Ta Ha is one of the names of the Holy Prophet .

مَا أَنْزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَىٰ {2}

[Pooya/Ali Commentary 20:2]

Aqa Mahdi Puya says:

According to the holy Imams (among the Ahl ul Bayt) the Holy Prophet used to worship Allah through prayers every night, almost all the night, for ten years. Refer to surah Muzzammil also. Then Allah sent down this verse to console him and his devout followers when the attitude of the disbelievers and the slow progress of the divine mission cast a gloom upon them. They prayed day and night for the triumph of the religion of Allah.

إِلَّا تَذْكِرَةً لِمَنْ يَخْشَىٰ {3}

[Pooya/Ali Commentary 20:3]

This verse should be understood in the light of verse 2 of al Baqarah and verse 138 of Ali Imran. The Quran is a guidance to those who safeguard themselves against evil with full awareness of Allah’s laws, but it is a plain statement to ordinary human beings.

تَنْزِيلًا مِمَّنْ خَلَقَ الْأَرْضَ وَالسَّمَاوَاتِ الْعُلَى {4}

[Pooya/Ali Commentary 20:4]

الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ {5}

[Pooya/Ali Commentary 20:5]

Refer to the commentary of al Baqarah: 255 and Yunus: 3.

Aqa Mahdi Puya says:

Arsh is the symbol of authority of the almighty, all-wise and eternal sovereign. Istawa means the perfect and complete hold and sway over all that which has been created by al hayy al qayyum creator. The whole universe is encompassed by the arsh (the divine authority). The divine attention is universal and equitable everywhere-in the heavens, on the earth and in between them, never more or less.

He who created the universe and owns it is mentioned here as AR RAHMAN, the beneficent, the most gracious, because His mercy and grace encompasses all that which have been created by Him. Refer to the introduction of al Fatihah and commentary of al Fatihah: 1.

لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَىٰ {6}

[Pooya/Ali Commentary 20:6]

Refer to the commentary of verses 5 and 6 of this surah.

وَإِنْ تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى {7}

[Pooya/Ali Commentary 20:7]

As His authority encompasses the whole universe nothing is hidden from Allah, be that a loud voice or a whisper. His knowledge is all-pervading. He knows innermost thoughts and hidden motives, be they sincere or insincere.

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ {8}

[Pooya/Ali Commentary 20:8]

Refer to the commentary of Bani Israil: 110.

وَهَلْ أَتَاكَ حَدِيثُ مُوسَىٰ {9}

[Pooya/Ali Commentary 20:9]

These verses narrate the events relating to Musa, Harun, Firawn and the children of Israil some of which have already been stated in the commentary of al Baqarah: 49 to 61; Araf: 103 to 156; Yunus: 75 to 97 and Bani Israil: 101 to 103

When Musa grew up, he left the palace of Firawn and went to Sinai peninsula. He married the daughter of the prophet Shu-ayb, and was now travelling with his family. The night was cool in the open desert. He saw a fire and went to bring an ember from it for his wife and two sons. When he approached it Allah called him “O Musa” in order to give him heart and confidence, and announced: “I am your Lord, so take off your shoes.” Tuwa literally means “a thing twice done”, or “twice blessed”. As a proper noun it is the name of the valley below mount Sinai. The command “to take off the shoes” is interpreted as a mark of humility for self and respect for Allah, or to renounce the thought of family, so as to be present before the Lord in utter devotedness and concentration of heart and mind. According to almost all the Sunni commentators the renunciation of self and family implied in this verse is tabarra, enacted as an article of faith by Shi-ahs.

Exodus 3: 2 to 5 also relates this event.

Musa was chosen as a prophet and a messenger of Allah to whom Tawrat was revealed. He was commanded to worship Allah alone, because there is no god save He, and establish prayer(salat) for His remembrance. It was made clear to him that the hour of reckoning would certainly come to pass, but its exact time was kept hidden in order that every individual may be recompensed according to that which he or she has strived for in this world. “No one who carries a burden shall bear the burden of another” says verse 15 of Bani Israil.

It must be noted that throughout the Quran mostly address has been made to al nas, the people, through the prophets or messengers, because the prophets were sent to the people who are accountable for their deeds. Therefore it was not Musa but the people who are commanded not to be misled by those who follow their own vain desires and lusts in verse 16.

Then the miracle of the transformation of the rod, Musa used to carry with him, into a serpent was shown to Musa by Allah. The second miracle given to him was the “white and shining hand”. His hand was glorified, and it shone as with a divine light. Refer to Exodus 4: 1 to 9 for the above-noted miracles.

Musa, having been prepared, was commanded to go to Firawn, Rameses II, who had transgressed all bounds. Then Musa requested his Lord to appoint for him another person like him to strengthen his back and assist him in his task. Refer to the commentary of Maryam: 53 and Ali Imran: 52 and 53 for parallelism between Musa and Harun and Muhammad and Ali. The task before the Holy Prophet was much more difficult and hazardous. Musa had to face one Firawn but the Holy Prophet had to deal with a great many Firawns; every tribal chief of the Quraysh was more dangerous than the Firawn of Musa. Musa asked for Harun and the Holy Prophet asked for Ali. Allah accepted the prayers of both of them.

Refer to Exodus 4: 10, 13 to 16 for the appointment of Harun as the spokesman of Musa by the Lord.

The Holy Prophet said:

“O Ali, you are to me as Harun was to Musa, but there is no prophethood after me.”

(Refer to the commentary of Baqarah: 51 and Maryam: 53).

The following is a traditionally transmitted invocation by the Holy Prophet:

“O Allah, my brother Musa begged You saying: ‘O my Lord, delight my heart and make my task easy and undo the knot in my tongue so that they may understand my talk and appoint from among my kinsmen Harun, my brother, as my wazir and strengthen my back with him and make him participate in my mission.’ You inspired him: ‘We shall soon strengthen your arm with your brother and make you both dominant.’ O Allah, I am Your servant and Your messenger Muhammad. I beg You to delight my heart and make my task easy and appoint from among my kinsmen Ali, my brother, as my wazir.”

It is reported that in response to this prayer verse 55 of al Ma-idah was revealed. Refer to its commentary.

Abu Is-haq al Thalabi has recorded the above prayer in his Tafsir Kabir while commenting on the verse occurring in al Ma-idah. Al Balakhi in his Yanabi has copied the same version from Ahmad bin Hanbal’s Musnad.

Please also refer to verses 1 to 6 of al Inshirah which make it known that the Holy Prophet’s prayer was accepted by Allah, and in verse 7 He commands the Holy Prophet to establish his successorship.

Please refer to the commentary of al Baqarah 52 and 53 to know that the Holy Prophet had appointed Ali as his successor on the first day he made public his mission in the assembly of the “near relatives”; and refer to the commentary of al Ma-idah: 67 to know that the Holy Prophet, under the command of Allah, appointed Ali as the guardian, master and commander of all believing men and believing women, as his successor.

In verse 38 awhayna means “We inspired”. When Firawn was told by his courtiers that a boy would soon be born to an Israelite woman who would cause his downfall and destroy his kingdom, he ordered Israelite male children to be killed when they were born. So, as soon as Musa was born, Allah inspired his mother to put her child into a chest and send the chest floating down the Nile. It flowed on into a stream that passed through Firawn’s garden. It was picked up by Firawn’s wife Asiya. Firawn was an enemy to Allah and an enemy to Musa, but Allah made Musa so comely, attractive and loveable as to be adopted by Firawn and Asiya. Refer to Exodus 2 : 3 to 9 for these events.

After the child was floated on the water, the anxious mother sent Musa’s sister to follow the chest from the bank and see where and by whom it was picked up. When it was picked by Firawn’s family and they seemed to love the child, she appeared before them and promised to bring a good wet-nurse for the child. That was exactly what they wanted. Like that Allah’s providence looked after Musa in bringing his mother to him, and nourishing him on his mother’s milk, and thus the mother’s heart was also comforted.

Years passed. Musa grew up. He saw the Egyptian oppression under which the Bani Israel laboured. One day He saw an Egyptian smiting an Israelite with impunity. There and then, he smote the Egyptian. He did not intend to kill him, but the Egyptian died of his blow. After this Musa went to the Sinai peninsula and married the daughter of prophet Shu-ayb. After many years spent in grazing his father-in-laws’ flocks, one day he came to the valley of Tuwa and the incident of fire took place. He was addressed by Allah and was chosen to be His messenger. He was granted his request that his brother should be his wazir. Then Allah commanded them both to go to Firawn because he had transgressed all bounds.

“Speak to him a gentle word (mildly), haply he may take warning or fear (Allah)” is an everlasting lesson for mankind that before taking the final step to correct even a transgressor like Firawn kind exhortation in soft spoken words is the best course.

In the first place their mission was to preach the word of Allah to Firawn and the Egyptians so that they might be shown the right path (Allah, in His infinite mercy, always offers peace even to the most hardened sinners) and then stop the oppression inflicted upon the Bani Israil.

Firawn refused to accept the Lord of Musa and Harun (who gave to each created thing its form and nature, and further gave it guidance) as his Lord because he preferred the idols worshipped by his ancestors. Musa enumerated all the bounties of the beneficent Lord given to man in this world, but Firawn belied them and refused to believe even when the signs (the miracles of transformation of the rod into a serpent and his “white shining hand”) were shown to him.

Please refer to the commentary of Baqarah: 49 and 50, 57, 63; Araf: 103 to 137,160 and Yunus : 75 to 92 for the miracle of the rod and the magicians, the children of Israil, crossing the sea; making of a covenant on mount Sinai and commentary of Hud: 96 to 99.

When Umer bin Abdawud, a Firawn of his times, at the time of the battle of Khandaq, challenged the Holy Prophet to send some one from the party of his “God” as an answer to his might, the Holy Prophet sent Ali as the sign of Allah to overcome the arrogant infidel. See commentary of al Baqarah: 214 and 251.

Aqa Mahdi Puya says:

Ali ibn abi Talib says in Nahj al Balagha that the fear mentioned in verse 67 felt by Musa was not the fear of the serpents, nor was Musa afraid of the harm that could occur to him but he was apprehensive of the possible confusion that could mislead the people. Verses 70 and 71 indicate that miracles are real whereas sorcery is unreal and lasts a few moments only.

The sinners will abide in hell for ever. They will in vain desire cessation of consciousness to escape the unending and unbearable torment, but there will be no release from the conscious “living through” of the torture. Escape from existence will not be possible, and living will be worse than loss of life.

The life in paradise will be a continuous conscious existence amid bliss and grace provided by the Lord of the worlds. Allah forgives the sinners again and again if they repent, believe and make amends and do good deeds. In contrast to this condition of earning divine forgiveness which generates good, peace and harmony among the people, there is the Christian theory of unconditional redemption of all sinners by prophet Isa when he paid the price of all sins committed and to be committed by all the human beings. Instead of putting an end to evil and sin this theory gives licence to people to spread corruption in the world as and when they deem necessary to fulfil their selfish desires.

إِذْ رَأَىٰ نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى {10}

[Pooya/Ali Commentary 20:10] (see commentary for verse 9)

فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَىٰ {11}

[Pooya/Ali Commentary 20:11] (see commentary for verse 9)

إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى {12}

[Pooya/Ali Commentary 20:12] (see commentary for verse 9)

وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَىٰ {13}

[Pooya/Ali Commentary 20:13] (see commentary for verse 9)

إِنَّنِي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي {14}

[Pooya/Ali Commentary 20:14] (see commentary for verse 9)

إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا تَسْعَىٰ {15}

[Pooya/Ali Commentary 20:15] (see commentary for verse 9)

فَلَا يَصُدَّنَّكَ عَنْهَا مَنْ لَا يُؤْمِنُ بِهَا وَاتَّبَعَ هَوَاهُ فَتَرْدَىٰ {16}

[Pooya/Ali Commentary 20:16] (see commentary for verse 9)

وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَىٰ {17}

[Pooya/Ali Commentary 20:17] (see commentary for verse 9)

قَالَ هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا وَأَهُشُّ بِهَا عَلَىٰ غَنَمِي وَلِيَ فِيهَا مَآرِبُ أُخْرَىٰ {18}

[Pooya/Ali Commentary 20:18] (see commentary for verse 9)

قَالَ أَلْقِهَا يَا مُوسَىٰ {19}

[Pooya/Ali Commentary 20:19] (see commentary for verse 9)

فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَىٰ {20}

[Pooya/Ali Commentary 20:20] (see commentary for verse 9)

قَالَ خُذْهَا وَلَا تَخَفْ ۖ سَنُعِيدُهَا سِيرَتَهَا الْأُولَىٰ {21}

[Pooya/Ali Commentary 20:21] (see commentary for verse 9)

وَاضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ آيَةً أُخْرَىٰ {22}

[Pooya/Ali Commentary 20:22] (see commentary for verse 9)

لِنُرِيَكَ مِنْ آيَاتِنَا الْكُبْرَى {23}

[Pooya/Ali Commentary 20:23] (see commentary for verse 9)

اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ {24}

[Pooya/Ali Commentary 20:24] (see commentary for verse 9)

قَالَ رَبِّ اشْرَحْ لِي صَدْرِي {25}

[Pooya/Ali Commentary 20:25] (see commentary for verse 9)

وَيَسِّرْ لِي أَمْرِي {26}

[Pooya/Ali Commentary 20:26] (see commentary for verse 9)

وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي {27}

[Pooya/Ali Commentary 20:27] (see commentary for verse 9)

يَفْقَهُوا قَوْلِي {28}

[Pooya/Ali Commentary 20:28] (see commentary for verse 9)

وَاجْعَلْ لِي وَزِيرًا مِنْ أَهْلِي {29}

[Pooya/Ali Commentary 20:29] (see commentary for verse 9)

هَارُونَ أَخِي {30}

[Pooya/Ali Commentary 20:30] (see commentary for verse 9)

اشْدُدْ بِهِ أَزْرِي {31}

[Pooya/Ali Commentary 20:31] (see commentary for verse 9)

وَأَشْرِكْهُ فِي أَمْرِي {32}

[Pooya/Ali Commentary 20:32] (see commentary for verse 9)

كَيْ نُسَبِّحَكَ كَثِيرًا {33}

[Pooya/Ali Commentary 20:33] (see commentary for verse 9)

وَنَذْكُرَكَ كَثِيرًا {34}

[Pooya/Ali Commentary 20:34] (see commentary for verse 9)

إِنَّكَ كُنْتَ بِنَا بَصِيرًا {35}

[Pooya/Ali Commentary 20:35] (see commentary for verse 9)

قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَىٰ {36}

[Pooya/Ali Commentary 20:36] (see commentary for verse 9)

وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَىٰ {37}

[Pooya/Ali Commentary 20:37] (see commentary for verse 9)

إِذْ أَوْحَيْنَا إِلَىٰ أُمِّكَ مَا يُوحَىٰ {38}

[Pooya/Ali Commentary 20:38] (see commentary for verse 9)

أَنِ اقْذِفِيهِ فِي التَّابُوتِ فَاقْذِفِيهِ فِي الْيَمِّ فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِي وَعَدُوٌّ لَهُ ۚ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي وَلِتُصْنَعَ عَلَىٰ عَيْنِي {39}

[Pooya/Ali Commentary 20:39] (see commentary for verse 9)

إِذْ تَمْشِي أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَىٰ مَنْ يَكْفُلُهُ ۖ فَرَجَعْنَاكَ إِلَىٰ أُمِّكَ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ ۚ وَقَتَلْتَ نَفْسًا فَنَجَّيْنَاكَ مِنَ الْغَمِّ وَفَتَنَّاكَ فُتُونًا ۚ فَلَبِثْتَ سِنِينَ فِي أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَىٰ قَدَرٍ يَا مُوسَىٰ {40}

[Pooya/Ali Commentary 20:40] (see commentary for verse 9)

وَاصْطَنَعْتُكَ لِنَفْسِي {41}

[Pooya/Ali Commentary 20:41] (see commentary for verse 9)

اذْهَبْ أَنْتَ وَأَخُوكَ بِآيَاتِي وَلَا تَنِيَا فِي ذِكْرِي {42}

[Pooya/Ali Commentary 20:42] (see commentary for verse 9)

اذْهَبَا إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ {43}

[Pooya/Ali Commentary 20:43] (see commentary for verse 9)

فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ {44}

[Pooya/Ali Commentary 20:44] (see commentary for verse 9)

قَالَا رَبَّنَا إِنَّنَا نَخَافُ أَنْ يَفْرُطَ عَلَيْنَا أَوْ أَنْ يَطْغَىٰ {45}

[Pooya/Ali Commentary 20:45] (see commentary for verse 9)

قَالَ لَا تَخَافَا ۖ إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ {46}

[Pooya/Ali Commentary 20:46] (see commentary for verse 9)

فَأْتِيَاهُ فَقُولَا إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ وَلَا تُعَذِّبْهُمْ ۖ قَدْ جِئْنَاكَ بِآيَةٍ مِنْ رَبِّكَ ۖ وَالسَّلَامُ عَلَىٰ مَنِ اتَّبَعَ الْهُدَىٰ {47}

[Pooya/Ali Commentary 20:47] (see commentary for verse 9)

إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَىٰ مَنْ كَذَّبَ وَتَوَلَّىٰ {48}

[Pooya/Ali Commentary 20:48] (see commentary for verse 9)

قَالَ فَمَنْ رَبُّكُمَا يَا مُوسَىٰ {49}

[Pooya/Ali Commentary 20:49] (see commentary for verse 9)

قَالَ رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ {50}

[Pooya/Ali Commentary 20:50] (see commentary for verse 9)

قَالَ فَمَا بَالُ الْقُرُونِ الْأُولَىٰ {51}

[Pooya/Ali Commentary 20:51] (see commentary for verse 9)

قَالَ عِلْمُهَا عِنْدَ رَبِّي فِي كِتَابٍ ۖ لَا يَضِلُّ رَبِّي وَلَا يَنْسَى {52}

[Pooya/Ali Commentary 20:52] (see commentary for verse 9)

الَّذِي جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا وَسَلَكَ لَكُمْ فِيهَا سُبُلًا وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ أَزْوَاجًا مِنْ نَبَاتٍ شَتَّىٰ {53}

[Pooya/Ali Commentary 20:53] (see commentary for verse 9)

كُلُوا وَارْعَوْا أَنْعَامَكُمْ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِأُولِي النُّهَىٰ {54}

[Pooya/Ali Commentary 20:54] (see commentary for verse 9)

مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ {55}

[Pooya/Ali Commentary 20:55] (see commentary for verse 9)

وَلَقَدْ أَرَيْنَاهُ آيَاتِنَا كُلَّهَا فَكَذَّبَ وَأَبَىٰ {56}

[Pooya/Ali Commentary 20:56] (see commentary for verse 9)

قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَا مُوسَىٰ {57}

[Pooya/Ali Commentary 20:57] (see commentary for verse 9)

فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًا لَا نُخْلِفُهُ نَحْنُ وَلَا أَنْتَ مَكَانًا سُوًى {58}

[Pooya/Ali Commentary 20:58] (see commentary for verse 9)

قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَنْ يُحْشَرَ النَّاسُ ضُحًى {59}

[Pooya/Ali Commentary 20:59] (see commentary for verse 9)

فَتَوَلَّىٰ فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ثُمَّ أَتَىٰ {60}

[Pooya/Ali Commentary 20:60] (see commentary for verse 9)

قَالَ لَهُمْ مُوسَىٰ وَيْلَكُمْ لَا تَفْتَرُوا عَلَى اللَّهِ كَذِبًا فَيُسْحِتَكُمْ بِعَذَابٍ ۖ وَقَدْ خَابَ مَنِ افْتَرَىٰ {61}

[Pooya/Ali Commentary 20:61] (see commentary for verse 9)

فَتَنَازَعُوا أَمْرَهُمْ بَيْنَهُمْ وَأَسَرُّوا النَّجْوَىٰ {62}

[Pooya/Ali Commentary 20:62] (see commentary for verse 9)

قَالُوا إِنْ هَٰذَانِ لَسَاحِرَانِ يُرِيدَانِ أَنْ يُخْرِجَاكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَىٰ {63}

[Pooya/Ali Commentary 20:63] (see commentary for verse 9)

فَأَجْمِعُوا كَيْدَكُمْ ثُمَّ ائْتُوا صَفًّا ۚ وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَىٰ {64}

[Pooya/Ali Commentary 20:64] (see commentary for verse 9)

قَالُوا يَا مُوسَىٰ إِمَّا أَنْ تُلْقِيَ وَإِمَّا أَنْ نَكُونَ أَوَّلَ مَنْ أَلْقَىٰ {65}

[Pooya/Ali Commentary 20:65] (see commentary for verse 9)

قَالَ بَلْ أَلْقُوا ۖ فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَىٰ {66}

[Pooya/Ali Commentary 20:66] (see commentary for verse 9)

فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُوسَىٰ {67}

[Pooya/Ali Commentary 20:67] (see commentary for verse 9)

قُلْنَا لَا تَخَفْ إِنَّكَ أَنْتَ الْأَعْلَىٰ {68}

[Pooya/Ali Commentary 20:68] (see commentary for verse 9)

وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا ۖ إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ ۖ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَىٰ {69}

[Pooya/Ali Commentary 20:69] (see commentary for verse 9)

فَأُلْقِيَ السَّحَرَةُ سُجَّدًا قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَىٰ {70}

[Pooya/Ali Commentary 20:70] (see commentary for verse 9)

قَالَ آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ ۖ إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ ۖ فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلَافٍ وَلَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ وَلَتَعْلَمُنَّ أَيُّنَا أَشَدُّ عَذَابًا وَأَبْقَىٰ {71}

[Pooya/Ali Commentary 20:71] (see commentary for verse 9)

قَالُوا لَنْ نُؤْثِرَكَ عَلَىٰ مَا جَاءَنَا مِنَ الْبَيِّنَاتِ وَالَّذِي فَطَرَنَا ۖ فَاقْضِ مَا أَنْتَ قَاضٍ ۖ إِنَّمَا تَقْضِي هَٰذِهِ الْحَيَاةَ الدُّنْيَا {72}

[Pooya/Ali Commentary 20:72] (see commentary for verse 9)

إِنَّا آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَايَانَا وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ ۗ وَاللَّهُ خَيْرٌ وَأَبْقَىٰ {73}

[Pooya/Ali Commentary 20:73] (see commentary for verse 9)

إِنَّهُ مَنْ يَأْتِ رَبَّهُ مُجْرِمًا فَإِنَّ لَهُ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ {74}

[Pooya/Ali Commentary 20:74] (see commentary for verse 9)

وَمَنْ يَأْتِهِ مُؤْمِنًا قَدْ عَمِلَ الصَّالِحَاتِ فَأُولَٰئِكَ لَهُمُ الدَّرَجَاتُ الْعُلَىٰ {75}

[Pooya/Ali Commentary 20:75] (see commentary for verse 9)

جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ وَذَٰلِكَ جَزَاءُ مَنْ تَزَكَّىٰ {76}

[Pooya/Ali Commentary 20:76] (see commentary for verse 9)

وَلَقَدْ أَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنْ أَسْرِ بِعِبَادِي فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا لَا تَخَافُ دَرَكًا وَلَا تَخْشَىٰ {77}

[Pooya/Ali Commentary 20:77] (see commentary for verse 9)

فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِ فَغَشِيَهُمْ مِنَ الْيَمِّ مَا غَشِيَهُمْ {78}

[Pooya/Ali Commentary 20:78] (see commentary for verse 9)

وَأَضَلَّ فِرْعَوْنُ قَوْمَهُ وَمَا هَدَىٰ {79}

[Pooya/Ali Commentary 20:79] (see commentary for verse 9)

يَا بَنِي إِسْرَائِيلَ قَدْ أَنْجَيْنَاكُمْ مِنْ عَدُوِّكُمْ وَوَاعَدْنَاكُمْ جَانِبَ الطُّورِ الْأَيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَىٰ {80}

[Pooya/Ali Commentary 20:80] (see commentary for verse 9)

كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَلَا تَطْغَوْا فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِي ۖ وَمَنْ يَحْلِلْ عَلَيْهِ غَضَبِي فَقَدْ هَوَىٰ {81}

[Pooya/Ali Commentary 20:81] (see commentary for verse 9)

وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَىٰ {82}

[Pooya/Ali Commentary 20:82] (see commentary for verse 9)

Aqa Mahdi Puya says:

Imam Muhammad bin Ali al Baqir said:

“Then let himself (remain) guided” means “remain faithful and completely attached to the Ahl ul Bayt”. By Allah, if a man worships Allah all his life between the holy Ka-bah and the maqam of Ibrahim without remaining attached to us, Allah will throw him headlong in the hell when he dies.

the grant of manna wa salwa. Also refer to the Hakim has mentioned the above narration as a tradition through his own chain-of narrators; and Ayyashi has also mentioned it through several chains of narrators.

The Holy Prophet, therefore, declared through hadith al thaqalayn (see page 6) that the word of Allah, the Quran (His guidance, mercy and wisdom), can neither be understood nor put into practice unless the Muslims refer to Ahl ul Bayt and follow their teachings. To love them or to remain attached with them has been commanded in verse 23 of Shura.

When Musa was summoned to the mount for forty days (Baqarah: 51), he left Harun behind him as his representative among the people. Similarly the Holy Prophet left Ali as his vicegerent and executor of his will when he migrated from Makka to Madina, and also when he went on the expedition of Tabuk. See commentary of Baqarah; 51 and 207; Anfal: 30; and Bara-at: 41 and 42.

While Musa was on the mount his people were tested and tried, and they failed in the trial. The Israelites had brought from Egypt jewels of gold and silver and raiments. Samiri, an Egyptianised Hebrew, who came with them, made a golden calf from the said ornaments. All of them began to worship the image of the calf which made a hollow sound (see commentary of Araf: 148). Harun admonished them and made every effort to keep them from worshipping a meaningless and lifeless object which had no power either to harm them or to do them good. He warned them that they were being tested by their Lord. They did not listen to him.

Aqa Mahdi Puya says:

The questions Musa asks in verses 92 and 93 and the reply Harun gives in verse 94 are used as a medium to make the position of Harun clear by making known the fact to the people that Harun prevented them from falling a prey to Samiri’s guile and discharged his duty of guiding them to the right path. He did not want to cause a division among the children of Israil.

Samiri’s answer is an example of mixing truth with falsehood. He says that he took a handful of dust from the footprint of the angel Jibra-il and threw it into the calf’s image.

Like Musa the Holy Prophet also left Ali as his successor among the people, and the Samiries among the Muslims made their own images of authorities by distorting and discarding the word of Allah and the word of the Holy Prophet. On the day of judgement all Samiries shall be afflicted with the wrath of Allah.

Aqa Mahdi Puya says:

All infringements in the unity of a religion are made by mixing half truth; with imposture. It played a very important role in the development of various sects in Islam.

وَمَا أَعْجَلَكَ عَنْ قَوْمِكَ يَا مُوسَىٰ {83}

[Pooya/Ali Commentary 20:83] (see commentary for verse 9)

قَالَ هُمْ أُولَاءِ عَلَىٰ أَثَرِي وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَىٰ {84}

[Pooya/Ali Commentary 20:84] (see commentary for verse 9)

قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنْ بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِيُّ {85}

[Pooya/Ali Commentary 20:85] (see commentary for verse 9)

فَرَجَعَ مُوسَىٰ إِلَىٰ قَوْمِهِ غَضْبَانَ أَسِفًا ۚ قَالَ يَا قَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا ۚ أَفَطَالَ عَلَيْكُمُ الْعَهْدُ أَمْ أَرَدْتُمْ أَنْ يَحِلَّ عَلَيْكُمْ غَضَبٌ مِنْ رَبِّكُمْ فَأَخْلَفْتُمْ مَوْعِدِي {86}

[Pooya/Ali Commentary 20:86] (see commentary for verse 9)

قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَٰكِنَّا حُمِّلْنَا أَوْزَارًا مِنْ زِينَةِ الْقَوْمِ فَقَذَفْنَاهَا فَكَذَٰلِكَ أَلْقَى السَّامِرِيُّ {87}

[Pooya/Ali Commentary 20:87] (see commentary for verse 9)

فَأَخْرَجَ لَهُمْ عِجْلًا جَسَدًا لَهُ خُوَارٌ فَقَالُوا هَٰذَا إِلَٰهُكُمْ وَإِلَٰهُ مُوسَىٰ فَنَسِيَ {88}

[Pooya/Ali Commentary 20:88] (see commentary for verse 9)

أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا {89}

[Pooya/Ali Commentary 20:89] (see commentary for verse 9)

وَلَقَدْ قَالَ لَهُمْ هَارُونُ مِنْ قَبْلُ يَا قَوْمِ إِنَّمَا فُتِنْتُمْ بِهِ ۖ وَإِنَّ رَبَّكُمُ الرَّحْمَٰنُ فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي {90}

[Pooya/Ali Commentary 20:90] (see commentary for verse 9)

قَالُوا لَنْ نَبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّىٰ يَرْجِعَ إِلَيْنَا مُوسَىٰ {91}

[Pooya/Ali Commentary 20:91] (see commentary for verse 9)

قَالَ يَا هَارُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا {92}

[Pooya/Ali Commentary 20:92] (see commentary for verse 9)

أَلَّا تَتَّبِعَنِ ۖ أَفَعَصَيْتَ أَمْرِي {93}

[Pooya/Ali Commentary 20:93] (see commentary for verse 9)

قَالَ يَا ابْنَ أُمَّ لَا تَأْخُذْ بِلِحْيَتِي وَلَا بِرَأْسِي ۖ إِنِّي خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي {94}

[Pooya/Ali Commentary 20:94] (see commentary for verse 9)

قَالَ فَمَا خَطْبُكَ يَا سَامِرِيُّ {95}

[Pooya/Ali Commentary 20:95] (see commentary for verse 9)

قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ فَنَبَذْتُهَا وَكَذَٰلِكَ سَوَّلَتْ لِي نَفْسِي {96}

[Pooya/Ali Commentary 20:96] (see commentary for verse 9)

قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ أَنْ تَقُولَ لَا مِسَاسَ ۖ وَإِنَّ لَكَ مَوْعِدًا لَنْ تُخْلَفَهُ ۖ وَانْظُرْ إِلَىٰ إِلَٰهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا ۖ لَنُحَرِّقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا {97}

[Pooya/Ali Commentary 20:97] (see commentary for verse 9)

إِنَّمَا إِلَٰهُكُمُ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ ۚ وَسِعَ كُلَّ شَيْءٍ عِلْمًا {98}

[Pooya/Ali Commentary 20:98] (see commentary for verse 9)

كَذَٰلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ مَا قَدْ سَبَقَ ۚ وَقَدْ آتَيْنَاكَ مِنْ لَدُنَّا ذِكْرًا {99}

[Pooya/Ali Commentary 20:99]

مَنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ وِزْرًا {100}

[Pooya/Ali Commentary 20:100]

The chastisement that will be inflicted on the sinners and the deviators on the day of judgement will be more grievous than the torment they will suffer after their deaths in their graves and the period between the two will appear to them as if they have tarried not longer than ten days, but in the opinion of the more discerning among them the interval will be not longer than a day.

When some people asked the Holy Prophet as to what would become of the solid mountains or the eternal hills, he recited verses 105 to 107: “My Lord will uproot them and scatter them as dust, and will leave them as plains, smooth and level, without any crookedness or unevenness,” The scene of the day of judgement will be a level plain in which there will be no places of concealment.

The angel Israfil as the summoner will blow the trumpet to assemble all souls who will follow him.

Verse 109 makes it clear that those who have been granted permission by Allah shall have the authority to intercede and obtain forgiveness for those whom they find suitable and deserving. Refer to the commentary of al Baqarah: 48 and 255; Nisa: 85; Yunus: 3; Maryam: 87 and Zukhruf: 86.

Aqa Mahdi Puya says:

The knowledge acquired through the faculties of the senses by the finite being can never comprehend the Infinite Supreme Being.

خَالِدِينَ فِيهِ ۖ وَسَاءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلًا {101}

[Pooya/Ali Commentary 20:101] (see commentary for verse 100)

يَوْمَ يُنْفَخُ فِي الصُّورِ ۚ وَنَحْشُرُ الْمُجْرِمِينَ يَوْمَئِذٍ زُرْقًا {102}

[Pooya/Ali Commentary 20:102] (see commentary for verse 100)

يَتَخَافَتُونَ بَيْنَهُمْ إِنْ لَبِثْتُمْ إِلَّا عَشْرًا {103}

[Pooya/Ali Commentary 20:103] (see commentary for verse 100)

نَحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِنْ لَبِثْتُمْ إِلَّا يَوْمًا {104}

[Pooya/Ali Commentary 20:104] (see commentary for verse 100)

وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا {105}

[Pooya/Ali Commentary 20:105] (see commentary for verse 100)

فَيَذَرُهَا قَاعًا صَفْصَفًا {106}

[Pooya/Ali Commentary 20:106] (see commentary for verse 100)

لَا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا {107}

[Pooya/Ali Commentary 20:107] (see commentary for verse 100)

يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِيَ لَا عِوَجَ لَهُ ۖ وَخَشَعَتِ الْأَصْوَاتُ لِلرَّحْمَٰنِ فَلَا تَسْمَعُ إِلَّا هَمْسًا {108}

[Pooya/Ali Commentary 20:108] (see commentary for verse 100)

يَوْمَئِذٍ لَا تَنْفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَرَضِيَ لَهُ قَوْلًا {109}

[Pooya/Ali Commentary 20:109] (see commentary for verse 100)

يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِهِ عِلْمًا {110}

[Pooya/Ali Commentary 20:110] (see commentary for verse 100)

وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ۖ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا {111}

[Pooya/Ali Commentary 20:111]

The just as well as the unjust shall be humbled before the everliving, the self-subsisting and eternal Lord, but the just will have no fear of harm-they will be rewarded to the full and they will get ten rewards for one good deed (An-am: 161)-while the unjust will be in absolute despair.

وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا {112}

[Pooya/Ali Commentary 20:112] (see commentary for verse 111)

وَكَذَٰلِكَ أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا {113}

[Pooya/Ali Commentary 20:113]

Refer to the commentary of Yusuf: 2 and Rad: 37.

Verse 114 makes it clear that the whole Quran had been revealed to the Holy Prophet before he recited its chapters and verses to the people as and when commanded by Allah which is known as gradual revelation. Refer to the commentary of Baqarah: 2 and Aqa Puya’s essay “Genuineness of the Holy Quran.”

Aqa Mahdi Puya says:

Verses 113 and 114 and verses 32 of Furqan, 4 of Muzzammil and 16 to 19 of Qiyamah refer to the recitation of the Quran-Quran means recitation-and the pronounwahyuhu refers to the recitation, implying: “Do not hasten with the recitation of the book already revealed to you before you receive the command to recite i.e. “When We recite it, you follow the reciting thereof (Qiyamah: 18)” and in a manner mentioned in verse 4 of Muzzammil-tartila, with ease and correctness. Refer to my essay “Genuineness of the Holy Quran.”

فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ ۗ وَلَا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَىٰ إِلَيْكَ وَحْيُهُ ۖ وَقُلْ رَبِّ زِدْنِي عِلْمًا {114}

[Pooya/Ali Commentary 20:114] (see commentary for verse 113)

وَلَقَدْ عَهِدْنَا إِلَىٰ آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا {115}

[Pooya/Ali Commentary 20:115]

Aqa Mahdi Puya says:

Adam was advised not to approach the tree if he wanted to live in the blissfulness he was in, otherwise he would have to leave it and go into the world to face its hardship and its tests and trials. Adam apparently chose the life of the world. See commentary of Baqarah: 30 to 38; Araf: 11 to 25; Hijr: 28 to 42; Bani Israil: 61 to 65 and Kahf : 50.

All his needs and comforts had been provided for in the life of bliss Adam and Hawwa were living in, but there is no mention of the heavenly bliss (the nearness and the pleasure of Allah) described as the greatest enjoyment in verse 15 of Ali Imran and verse 72 of Bara-at. Shaytan had no idea of such a place. He only saw the comforts of the place Adam was inhabiting and, out of spite and vengeance, decided to take him out from there and throw him in the land of test and trial, toil and hardship. Those who fail to understand the story of Adam should study the following facts to have a clear view:

Adam and his progeny were sent in this world to fulfil the covenant they made with Allah. For those who followed the guidance sent down by Allah it was a blessing.

Adam was created to represent Allah on the earth as His vicegerent (Baqarah: 30). His stay in the place of bliss (not the paradise) was temporary. Adam was not a weak-willed being who even was not able to control himself when Shaytan lured him through his wife. Certainly Allah would not choose such a weakling as His vicegerent whom the angels had to accept as their superior (Baqarah: 31 and 32). Allah has created man in the best mould (Tin: 4), and on account of this superiority He commanded the angels to prostrate before Adam (Baqarah: 34).

Ibrahim was chosen as an Imam for the whole mankind when he passed the test (Baqarah: 124). Adam established his superiority over the angels when he displayed the knowledge of the names Allah taught to him (Baqarah: 31). Adam also passed the test. Therefore the behaviour of Adam should be understood in the light of the test after completion of which he was appointed as the vicegerent of Allah. Verses 40 and 42 of Hijr; 65 of Bani Israil; 51 of Maryam and 33 of Ahzab assert that Shaytan has no authority over those servants of Allah who have been freed from the taint of evil and purified; and Adam was one of them, so there was no question of Shaytan misleading Adam after he was selected as the vicegerent of Allah. As Imam Ali bin Musa ar Ridha has pointed out these events (of test and trial) took place in the place of bliss where Adam was not yet aware of the names, therefore was not yet chosen as the vicegerent of Allah.

وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ {116}

[Pooya/Ali Commentary 20:116] (see commentary for verse 115)

فَقُلْنَا يَا آدَمُ إِنَّ هَٰذَا عَدُوٌّ لَكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَىٰ {117}

[Pooya/Ali Commentary 20:117] (see commentary for verse 115)

إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَىٰ {118}

[Pooya/Ali Commentary 20:118] (see commentary for verse 115)

وَأَنَّكَ لَا تَظْمَأُ فِيهَا وَلَا تَضْحَىٰ {119}

[Pooya/Ali Commentary 20:119] (see commentary for verse 115)

فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَىٰ شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَا يَبْلَىٰ {120}

[Pooya/Ali Commentary 20:120] (see commentary for verse 115)

فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ ۚ وَعَصَىٰ آدَمُ رَبَّهُ فَغَوَىٰ {121}

[Pooya/Ali Commentary 20:121] (see commentary for verse 115)

ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَىٰ {122}

[Pooya/Ali Commentary 20:122] (see commentary for verse 115)

قَالَ اهْبِطَا مِنْهَا جَمِيعًا ۖ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ {123}

[Pooya/Ali Commentary 20:123] (see commentary for verse 115)

وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ {124}

[Pooya/Ali Commentary 20:124]

For those who turn away from the divine guidance, the life of the world is a visionless and aimless apathy which will persist beyond this life, because they have ignored the signs of the Lord and therefore rightly deserve to be visionless on the day of resurrection. Blindness in the eternal life of the hereafter is far worse than physical blindness in the world of test and trial.

قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَىٰ وَقَدْ كُنْتُ بَصِيرًا {125}

[Pooya/Ali Commentary 20:125] (see commentary for verse 124)

قَالَ كَذَٰلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا ۖ وَكَذَٰلِكَ الْيَوْمَ تُنْسَىٰ {126}

[Pooya/Ali Commentary 20:126] (see commentary for verse 124)

وَكَذَٰلِكَ نَجْزِي مَنْ أَسْرَفَ وَلَمْ يُؤْمِنْ بِآيَاتِ رَبِّهِ ۚ وَلَعَذَابُ الْآخِرَةِ أَشَدُّ وَأَبْقَىٰ {127}

[Pooya/Ali Commentary 20:127] (see commentary for verse 124)

أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِنَ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِأُولِي النُّهَىٰ {128}

[Pooya/Ali Commentary 20:128]

وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُسَمًّى {129}

[Pooya/Ali Commentary 20:129]

Refer to the commentary of Yunus: 19 and Hud :11.

Aqa Mahdi Puya says:

In the light of verse 77 of Furqan this verse indicates that the respite is allowed by Allah to give a chance to the people to amend their behaviour, turn repentant to Allah, avoid evil and do good by constantly remembering Allah and invoking His mercy and forgiveness.

فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا ۖ وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَىٰ {130}

[Pooya/Ali Commentary 20:130]

Refer to the commentary of Hud: 11. This verse also refers to the five daily obligatory prayers.

(i) The prayer before sunrise is Fajr salat.

(ii) The two prayers, before sunset, are Zuhr and Asr salats. Zuhr is the noon prayer and Asr is the afternoon prayer.

(iii) The two prayers in the “part of the hours of the night” are Maghrib and Isha salats. Maghrib salat is prayed just after sunset and Isha salat is prayed in the first quarter of the night.

According to lbn Abbas in “the hours of the night” also refers to tahajjud and other optional prayers.

وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ۚ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَىٰ {131}

[Pooya/Ali Commentary 20:131]

The people (al nas) are addressed through the Holy Prophet in this verse.

After the revelation of this verse the Holy Prophet said:

He who seeks grace from any, other than Allah, shall depart from this world in despair and disappointment.

He who covets the wealth of others shall always be in grief.

He who has received Allah’s bounties in abundance but does not spend in the way of Allah, fearing poverty, shall carry a heavy burden on the day of judgement.

Do not have a feeling of chagrin or rancour at the fortune of another.

Do not look down upon the poor.

وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا ۖ لَا نَسْأَلُكَ رِزْقًا ۖ نَحْنُ نَرْزُقُكَ ۗ وَالْعَاقِبَةُ لِلتَّقْوَىٰ {132}

[Pooya/Ali Commentary 20:132]

The first, foremost and unavoidable duty of a true believer is to worship Allah regularly and punctually through the five daily obligatory prayers. Salat is not a “stereotyped force of the habit” ritual. It is the truest outward expression of truthful hearts and intelligent minds. It is because of this physical show of obedience unto Allah by His “created” servants (willing to submit to His will and laws, accepting total dependence on Him, worshipping Him alone, declaring to follow prophets and the Imams, appointed by Him undertaking to discard and avoid evil and evildoers)salat is accepted as the pivot, the pillar and the foundation of the true faith. Refer to Baqarah : 21, 43, 45; Nisa: 103, 142; An-am: 72; Taha: 14; Hud: 14; Ankabut: 45; Rum: 31; Hijr :99 and Muddaththir :42 and 43.

The five daily obligatory salats have to be prayed under all circumstances. If a man cannot stand on account of genuine reasons,, he or she must perform it in sitting posture, or lying down if it is not possible, even by signs in extreme disability, but at all costs salat has to be prayed. For exemptions see books of fiqh.

The Holy Prophet said:

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

Be firm, and steadily make your family members pray salat regularly.

Salat will be the first item on the agenda of cross-examination on the day of judgement.

A Muslim will be exposed to the danger of reverting to obstinate waywardness (kufr) if he wilfully or negligently fails to pray the salat. Whoso hears the “call for prayers” and leaves the premises of the masjid without praying the salat, with no inclination to come back, is a hypocrite munafiq).

A faithful mumin) makes use of the salat as a ladder to reach the closest nearness of Allah miraj).

Salat is the mainstay of the religion of Allah (Islam). Approval of the prayed salat is the precondition for the acceptance of good deeds done, otherwise its non-acceptance renders other deeds null and void.

Salat is the chief constituent of (the theory of) worship.

Salat wards off disasters.

Salat opens the lock to let in (the prayer) into the (house of) eternal peace and happiness (paradise).

Imam Ali said:

Beware! Pray salat regularly. To grow intimacy with Allah pray as much as possible.

If one knows how many blessings are bestowed upon the prayer during the time of praying the salat, one would not leave the prayer-mat at all.

Dispel the darkness of the doubtful heart by the light of prayers.

Imam Jafar bin Muhammad as Sadiq said:

Whoso gives no importance to salat and takes it lightly is not ours, therefore, he rightly will be deprived of our support.

Once a man comes into the fold of Islam through his own free will, he submits to the will of Allah and worships Him as has been told in the above noted verses and traditions.

At every call (adhan) he puts off worldly duties and willingly surrenders to the Almighty Allah because there is no god save Allah who takes care of His servant, gives him love, happiness and peace in this world and the hereafter.

In 61 Hijra, on the 10th Muharram, our beloved Imam Husayn bin Ali astride the “Dul Jinnah”, was alone in the middle of the tightening circle of the blood-thirsty killers; swords, arrows, spears, daggers, lances, and stones hit him from all directions. Every pore of his holy body was a bleeding wound.

It was the time for Asr prayer.

In the midst of such impending danger he slid over the burning sand of Karbala and rested his forehead on the ground to prostrate himself in adoration of the Almighty Creator. The accursed Shimer came close and severed the sacred head of the Holy Imam from his blessed body. It was his last sajdah through which he preserved the salat for ever.

Now whoso claims to be a true friend and follower of the holy Imam prays the salat regularly to worship the Almighty Allah and says:

“Verily my worship and my sacrifice, my life and my death are for Allah, the Lord of the worlds.”

(An-Aam: 163)

وَقَالُوا لَوْلَا يَأْتِينَا بِآيَةٍ مِنْ رَبِّهِ ۚ أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِي الصُّحُفِ الْأُولَىٰ {133}

[Pooya/Ali Commentary 20:133]

Refer to the commentary of Anam: 112, 125 and Bani Israil: 90 to 93.

وَلَوْ أَنَّا أَهْلَكْنَاهُمْ بِعَذَابٍ مِنْ قَبْلِهِ لَقَالُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ مِنْ قَبْلِ أَنْ نَذِلَّ وَنَخْزَىٰ {134}

[Pooya/Ali Commentary 20:134]

قُلْ كُلٌّ مُتَرَبِّصٌ فَتَرَبَّصُوا ۖ فَسَتَعْلَمُونَ مَنْ أَصْحَابُ الصِّرَاطِ السَّوِيِّ وَمَنِ اهْتَدَىٰ {135}

[Pooya/Ali Commentary 20:135]

Refer to the commentary of Bara-at: 52.

After showing the right path and identifying the divinely commissioned guides to be followed after the Holy Prophet a general respite was given to the people, with a free choice to either follow the right guides (Imams) identified by Allah and His last prophet, or go astray and choose those guides who will lead to hell.

Call to mind that which has been mentioned in the commentary of several verses so far studied from al Fatihah to this surah to establish clearly and positively the imamah and wilayah of Ali ibn abi Talib and the Imams of Ahl ul Bayt in his progeny (the twelve divinely chosen and appointed guides) and then read the following verses:

Say: “Of your associate-gods, is there any who can guide to the truth?” Say: “It is Allah who guides to the truth. Is then He who guides to the truth more worthy to be followed, or he who cannot find the right path unless he is guided? What ails you? How (ill) you judge?” (YUNUS: 35)

Is he who goes groping on his face more rightly guided, or he who walks upright on straight path? (MULK: 22)

Verily, We have shown him (man) the way, whether he be grateful (follow the guidance), or ungrateful (disobey). (DAHR: 3)


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