The Holy Quran Text. Translation & Commentary (the Example Commentary in Brief)(volume Three)

Felicity and Wretchedness(verse No. 105 - 108)

A particular scene of the Day of Resurrection has been illustrated here in which word and speech is of no use! In that particular stage of Dooms Day, no one will speak except by God's permission. A seal is set upon their mouths, (S36:65) and instead of their tongues; their instruments of actions, such as their hands and feet, will speak to God about their guilts! The Day of Last Judgment is a highly serious and awe-inspiring day, before the greatest of all judges Who knows everything hidden or open, and has such an authority that no one dares to question, speak

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in self-defence or intercede for others; unless God permits him to do so. In such that critical situation, speaking is meaningless, because word is a means to display a hidden thought, or disclose an idea or a suggestion; but when everything is exposed to view, there will remain no room for any word or speech to express one's thought. In that stage of the long Day of Judgement, it is man and his deeds on the carpet, and the deeds are all exposed to view, and have form and shape to be seen by all. When that day comes all the truths and facts are uncovered and unveiled, and nothing there is exactly similar to what we see here in this world.

According to some other verses of Qura"n, there are also stages to pass, in which people will talk to each other and to angels and apostles, and even to Allah. Eventually and by the end of the judgement; people are classified in two groups:ِ some of them are fortunate and blessed, and the other group are wretched and unfortunate, according to what they have been doing in this world. The unfortunate ones will go to Hell, wherein for them is sighs and sobs, moanings and wailings. And the blessed ones are fortunate enough to join Paradise, and its gardens of bliss, wherein they receive uninterrupted gifts and blessings from their Lord. Both parties will remain in their abode for ever, except as God wills.

ABOUT the Arabic, ©KHA"LIDIN¨ that we have translated to, ©DWELL FOR EVER¨ there is a hot controversy among the commentators and theologians. Some have concluded that the punishment referred to, are on condition of the endurance of the heavens and earth, which are not eternal beings. Therefore the penalties too, are not eternal and forever and finally the inhabitants of Hell will move up to live in Paradise. The other theologians hold that, if the above condition exists, it exists for both parties, and inhabitants of Paradise too must have an end. But there is also a second condition in the above verses that, ©EXCEPT AS GOD WILLS¨ which may solve the problem easier. That is to say if God wills. he can give an end to the penalties and change the condition and position of both, raising the inhabitants of Hell up to

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the Gardens of Bliss if He wills, and promote the inhabitants of Paradise, in accordance to the Law of Evolution, to a higher grade of life. And this idea agrees more with the limitless Mercy and infinite power and knowledge of God. A reason to support the latter suggestion is the ending of the above verse (NO.108) that says:ِ

``A GIFT THAT WILL NOT BE CEASED''

This implies that the gifts of God that are bestowed upon the inhabitants of Paradise are uninterrupted, and they shall never be ceased, be they bestowed in the Paradise or elsewhere in the new heavens and earth. Some people and critics have objected on the matter of KHOLOOD=everlasting of penalties, saying:ِ `` What sort of a justice is this, that man for a short period of life time, of doing good or bad, should taste an eternal punishment or reward!?'' To answer this question we have to consider a few points first:ِ

1ِ That eternal punishments is not applied to all the sinners and guilties. There are a certain group of people who have immersed in their passions, caprices, and vanity so that they do nothing but sin; and even if they continue for ever they continue with sinnings, and they never change their minds. They have indeed sold their self and soul to Satan, and have closed all the windows and loopholes of rescue and salvation upon themselves. These are the very incarnation of Badness and Devil! And after all, in the Hell, there is not an apparent flaming Fire; and one who lives there he burns with his inner fire, that he has earned its fuel through his life history.

2ِ The relation of a sin and its punishment, is not a quantitative or a timely relation. It rather is a qualitative relation that exists between deeds and rewards, be they positive or negative.

3ِ The punishments in the Dooms Day are the natural effects of sins and wrongs. The torments and agonies that the sinners suffer is the direct and natural effect, and the fruit of their deeds. As an example, think of a man who is a drunkard and within a week drinks so much that he is inflicted with a severe ulcer in the stomach, which it

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will not be cured throughout his life. Does any body object here that the standard with which the sin has been measured for the ulcer punishment is not based on justice? Another instance of this can be a driver, who observes not the safety precautions, and in an instance through an accident, he becomes blind for life! How do we want to concern and judge the cause with effect here? On the contrary to the said instances we may have a farmer who sprinkles a handful of flower seeds upon a large piece of fertile land, and after a period of time the whole extensive land is seen to have been covered with tens of thousands of beautiful flowers of various colours! What is the relation between that handful of seeds, and that extensive beauty of the flowers, and what has the effect to do with the cause?

THE MEANS OF PROSPERITY AND MISERY

Prosperity is something that all peoples are in search of it, and is defined as successful progress and true happiness. It consists of having the means of development, and also spiritual and physical development in the path of Man's evolution. The antonym for prosperity is, ©FAILURE¨, misery, misfortune, and etc, the main cause of which is having no means of development and progress. Having the means and instruments for a thing, and using it not, is another question.

Prosperity and wretchedness are not instinctive, natural, and inborn gift or loss. Man has the faculty and power of being fortunate, if he works for it for having Free-Will. If he decides to be prosperous he must work for it and earn it, and if he does not avoid being wretched who can deliever him. In fact, life is what we make it, and God will help those who help themselves. ``Among the good means, and suitable instruments for obtaining prosperity;'' our prophet has said; ``Are a virtuous good spouse, an extensive good house, a fair neighbour, and a good mount.''

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فَلاَتَكُ فِي مِرْيَة مِّمَّا يَعْبُدُ هَؤُلاَءِ مَا يَعْبُدُونَ إِلاَّ كَمَا يَعْبُدُ آبَاؤُهُمْ مِّنْ قَبْلُ وَإِنَّا لَمُوَفُّوهُمْ نَصِيبَهُمْ غَيْرَ مَنقُوص(( 109 ))

109- BE NOT THEN IN DOUBT CONCERNING WHAT THESE MEN WORSHIP THEY WORSHIP NOTHING BUT WHAT THEIR FATHERS WORSHIPPED FROM BEFORE. AND WE SHALL GIVE THEM THEIR SHARE IN FULL AND UNDIMINISHED.

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ فِيهِ وَلَوْلاَ كَلِمَةٌ سَبَقَتْ مِنْ رَّبِّكَ لَقُضِىَ بَيْنَهُمْ وَإِنَّهُمْ لَفِي شَكّ مِنْهُ مُرِيب(( 110 ))

110- AND VERILY WE GAVE MOSES THE BOOK, BUT DIFFERENCES AROSE THEREIN. AND HAD IT NOT BEEN FOR A WORD THAT PRECEDED FROM YOUR LORD, IT WOULD HAVE BEEN JUDGED BETWEEN THEM. AND THEY ARE STILL SUSPICIOUSLY IN DOUBT OF IT.

وَإِنَّ كُلاًّ لَّمَّا لَيُوَفِّيَنَّهُمْ رَبُّكَ أَعْمَالَهُمْ إِنَّهُ بِمَا يَعْمَلُونَ خَبِيرٌ(( 111 ))

111- AND CERTAINLY YOUR LORD WILL REWARD THEM ALL, THEIR DEEDS IN FULL, THAT HE IS AWARE OF WHATEVER THEY DO.

فَاسْتَقِمْ كَمَا أُمِرْتَ وَمَنْ تَابَ مَعَكَ وَلاَ تَطْغَوْا إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ (( 112 ))

112- SO, CONTINUE (WITH PERSEVERANCE) AS YOU ARE COMMANDED, TOGETHER WITH THOSE WHO HAVE REPENTED WITH YOU; AND DO NOT TRANSGRESS, THAT HE SEES WHATEVER YOU DO.

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THE COMMENTARY CONTINUE WITH PERSEVERANCE (VERSE NO. 109 - 112)

These verses were sent down to console and strengthen our prophet, and the believers who had repented with him. They were also instructed to fear not the large number of enemies, and to stand firm in front of them; that God would help and support them in time:ِ ``Be not then in doubt concerning what these people worship.'' Their worship was not based on study and knowledge. They merely imitated their fathers, and their creed was not a religion, but some sort of a culture they imitated from one another. They rejected the Message of God and denied the prophets and went on their own way of evil and perversion, and so said Allah to them:ِ

``Soon shall we give them their share of torment which is the natural effect of their own deeds. We shall repay them their wrongs and oppressions, in full and undiminished.'' And once again to comfort his prophet, Allah, says:ِ ``O, prophet! It is not only your people who have fallen in variance concerning you and your Book.'' So was the case with the people of Moses tooِthe Israelites:ِ ``And we also gave Moses the Book, but differences arose therein. And had it not been for a word that preceded from your Lord, it would have been judged between them.'' In other word; if We do not hasten to punish your people, we deem that more advisable; because it might be that some of them in future repent and turn to good purposes.

``So be you , o, Mohammad steadfast, and continue your undertakings with perseveranceِyou and those who have repented with you; and do not transgress....'' This verse (NO.112) was the hardest of all the verses that were sent down to our prophet (AS). So when he was asked:ِ ``Why did your hairs grow grey so soon?'' He answered:ِ ``The chapter of Hood turned me old! And he referred to the said verse, which is sometimes called the verse of patience and perseverance.''

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Patience and perseverance which imply a holding fast to a purpose, aim, or to a course of actions; is considered among the most important means and principles of any success. There is a Persian proverb saying:ِ ``Patience is bitter but bears sweet fruit.'' William Shakspeare too, in his Othello has :ِ ``How poor are they, that have no patience, ``What wound did ever heal, but by degree?'' So, if Mohammad's patience and perseverance whitened his black hairs, it also led to his extraordinary success, and this was for the said verse of Hood which told him to attempt the end and never stand in doubt: There are four important instructions to be accomplished in the said verse. These are as follows:ِ

1ِ To stand firm and resolute, and to follow the object with perseverance, giving no way to feebleness. 2ِ Work hard and do it only for the sake of Allah your Lord. 3ِ Encourage your followers to be steadfast too, with you. 4ِ Do not transgress and keep within due bounds observing reasonable limits.

The above four instructions have a general application on all men, and on all ages, and are not peculiar to Mohammad's life time, and his disciple.

وَلاَ تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُمْ مِنْ دُونِ اللهِ مِنْ أَوْلِيَاءَ ثُمَّ لاَ تُنصَرُونَ (( 113 ))

113- AND LEAN NOT ON THOSE WHO OPPRESSED, LEST THE FIRE SEIZE YOU; THAT THERE IS NO PROTECTOR FOR YOU OTHER THAN ALLAH; AND THEN YOU WILL NOT BE HELPED.

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THE COMMENTARY LEANING UPON THE OPPRESSORS (VERSE NO. 113)

The above verse is one of the basic programmes for man's social, political, military, and religious affairs. It addresses all Muslims in general, and as a definite duty for them, saying:ِ

``Lean not upon the oppressors, lest the Fire seize you, and you will have no one to protect you except Allah.'' Here a few points are to be considered:ِ

1ِ To LEAN upon somebody, means to rely, to depend, to incline, to befriend, as to receive or give support. It also implies to trust, to have confidence, and to conform in conducts, and also obedience.

2ِ It is evident that one must not take part, or help any oppressor in their oppression. Then we must know that leaning on them will take away from us our self-confidence, self-reliance, and self-respect.

3ِ Leaning on the oppressors will strengthen them, and increase their power and influence, and will spread their oppression wider and wider.

So also, reliance on the oppressors will serve to hide the ugliness and abomination of sin, oppression, and cruelty.

4ِ Avoiding oppression and the sinful oppressors, does not necessarily mean to stop mutual transactions with them, or leaving them with their injustice, free and unattended and warning them not of the viles and evils of their hateful deeds. The word oppressor is also applicable to the idolaters and to all the polytheists; but not limited to them. Any body who applies to injustice, corruption, evil deeds, and any of the capital and deadly sins, is called an oppressor in Qura"n's language and literature.

وَأَقِمْ الصَّلاَةَ طَرَفِيَ النَّهَارِ وَزُلَفاً مِّنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ(( 114 ))

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114- AND PERFORM PRAYERS AT THE TWO ENDS OF THE DAY (MORNING AND EVENING) AND IN THE FIRST HOURS OF THE NIGHT; THAT GOOD DEEDS MAKE AMEND FOR BAD ONES. THAT IS A REMINDER FOR THE MINDFUL.

وَاصْبِرْ فَإِنَّ اللهَ لاَ يُضِيعُ أَجْرَ الْمُحْسِنِينَ(( 115 ))

115- AND BE PATIENT, THAT ALLAH WILL NOT WASTE THE REWARD OF THE GOOD DOERS.

THE COMMENTARY PRAYER AND PATIENCE (VERSE NO. 114 - 115)

Here reference is made to two important Islamic commandments which are in fact the soul of faith, and the basis of Islam:ِ ``Perform the prayer at the two ends of the day, and in the first hours of the night.'' This refers to the prayers that are incumbent upon all Muslims to perform. There are five canonical prayers for a Muslim to perform which follows:ِ

1ِ The MORNING PRAYER which is to be performed at down when the light is up but before the sunrise.

2ِ The NOON PRAYER that is performed immediately after noon.

3ِ The EVENING PRAYER which is usually performed after the noon prayer and before the sun-set:

4ِ Then there is the, SUNSET PRAYER which is performed just after the sunset.

5ِ And finally we have to perform the night prayer when the glow of the sunset has disappeared, committing ourselves to God before sleep. [ 221 ]

COLLECTING THE PRAYERS

We usually perform our prayers simultaneously, collecting the noon prayer with the evening prayer, and the sunset prayer with that of the night. We Shiites, perform them together and at once, and we do that with the permission of our prophet. In the famous book, SAHIH TERMAZIِV:1ِP:354. it has been written that the prophet himself was doing the same, without being in danger, fear, or rain. He used to do that, because he didn't want any hardship for his followers. Now-a-days, that our social life, particularly in the plants and factories, have turned to be hard and complex; if some one has bound himself to perform his prayers in proper time and separately, he may not be able to do them all. So to make use of the remissions, will make us more steadfast in our prayers and worship.

The ending clause of the above verse, refers to the cleansing property of the prayer:ِ ``Good does make amend of the evil ones.'' Here, good deed primarily refers to the prayer, but it includes all kinds of worship such as fasting, alms giving, pilgrimage, strive for the sake of God, and supplications. It is by these precepts that we may keep away from evil deeds. We read elsewhere in the Holy Qura"nِ S 29:45, that:ِ ``Recite what has been inspired to you of the Book and perform the prayers, that the prayer may restrain you from shameful deeds and bad conducts.'' Here in this verse, the neutralizing effect of worship is referred to, that may render the evil deeds ineffective, and purify us from our sins.

THE IMPORTANCE OF THE PRAYER

The Daily Prayer have unquestionable importance in the sight of Islam. Salma"n Farsi has narrated:ِ ``I saw the prophet shaking a branch of tree on which all the leaves were dry. When he shook the branch, all the leaves fell upon the ground. The prophet said:ِ

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O, Salman! Don't you want to ask me why did I do so? I said yes, your holiness! if you don't mind. The prophet then said:ِ When a Muslim performs the ablution (VOZOO) well, and then establishes his daily prayers, his sins will fall down as the dry leaves fell down by my shock on the branch.'' In another tradition, our prophet has said:ِ ``The Daily Prayers are like a stream of water that flows at one's door. If such a person washes himself five times a day, in such a flowing stream, will there remain any dirt or stain upon his body? Such is the case with the prayers, that he who regularly performs them, there will remain no sin with him uncleared and unforgiven.''

The above verse (NO.114) has been said to be one of the most hopeful verses of Qura"n. Following the commandment of prayer, there comes the next important order which is: HAVING PATIENCE. When man is encountered with something hard and unusual, some may lose control and become nervous, and some other may stand firm and resisting. Then also might be a third group of people who not only resist with perseverance, that they are thankful to their Lord too; for their faith in God, and that, hardship will make man's possibilities productive. In their sight; difficulties are meant to rouse, not discourage. And the fourth group of believers who are of course rare, are those who eagerly and with love, fight against troubles and try to neutralize the effects of troubles and misfortunes that may have afflicted them. They are promised to have the final success.

فَلَوْلاَ كَانَ مِنْ الْقُرُونِ مِنْ قَبْلِكُمْ أُوْلُوا بَقِيَّة يَنْهَوْنَ عَنْ الْفَسَادِ فِي الاَْرْضِ إِلاَّ قَلِيلا مِّمَّنْ أَنْجَيْنَا مِنْهُمْ وَاتَّبَعَ الَّذِينَ ظَلَمُوا مَا أُتْرِفُوا فِيهِ وَكَانُوا مُجْرِمِينَ(( 116 ))

116- WHY WERE THERE NOT AMONG THE GENERATIONS BEFORE YOU, ANY UPRIGHT MEN TO PREACH AGAINST

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CORRUPTION IN THE EARTH, EXCEPT A FEW OF THOSE WHOM WE RESCUED FROM AMONG THEM. AND THOSE WHO OPPRESSED FOLLOWED THEIR WORLDLY PLEASURES, AND THUS BECAME GUILTY.

وَمَا كَانَ رَبُّكَ لِيُهْلِكَ الْقُرَى بِظُلْم وَأَهْلُهَا مُصْلِحُونَ (( 117 ))

117- AND YOUR LORD IS NOT TO DESTROY THE TOWNS UNJUSTLY, WHEN THEIR INHABITANTS ARE RIGHTEOUS.

THE COMMENTARY THE GOVERNING FACTOR OF CORRUPTION IN THE SOCIETY (VERSE NO. 116 - 117)

In the above two verses, a principle which will guarantee to save society from corruption and destruction has been propounded. As far as there are some thoughtful and virtuous men in a society, who forbid evil and enjoin good deeds; and who stand stout against evil without being tempted by worldly pleasures and lusts, their community will not yield to corruption and perdition. On the other hand when indifferences prevail and no one in a society shows any reaction against evil deeds, and the phrases:ِ ©NOT MY BUSSINESS¨ and, ©IT IS NONE OF YOUR BUSSINESS¨ is often heard here and there; the society will decay, and eventually shall be doomed. Our Lord is not to destroy a town unjustly, when its inhabitants are moving on their way to righteousness and truth. God is too Merciful to destroy a people, so far as, there be a hope of repentance and amendment for them. In the shade of such a hope, God's Grace and Mercy will withhold and delay their punishment and misfortune, to give them a respite to put things aright.

So there must be some defensive forces in every population and society to stand against the invasion of evil forces. As a matter of fact,

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the community is an example of a human body in all aspects and respects. The man body which moves a long span of life, through a world filled with hazards, has a remarkable system of defenses against accidents and disease. The invasion of the body by the infectious agents, such as microbes has been likened to war.

There are local skirmishes at the point of attack, followed later by generalized battles. In this war the cells and the chemical constituents of blood represent the defending forces or armies against the invaders. The white cells may be compared to the infantry, which does the hand-to-hand fighting, and which mops up after the action. The invading bacterias direct a chemical attack against the body tissues. They produce a chemical substance called toxins, or poisons, which may be a damaging or even fatal. These substances may be picked up from the site of the local invasion, and may be carried through the whole body. Against the ``poison attack'' there is chemical defense. The invaded tissues soon begin producing a substance called antibodies which counteract the effects of the invading germs. There are several kinds of antibodies. The antitoxins directly neutralize the toxin: the agglutinins cause the invading bacteria to clump together and become inactive; the opsonins ©soften up¨ the bacteria for the attacks of the white cells, and the bacteriolysins dissolve the germs.

However if the body loses the local skirmish, the defending forces may be overwhelmed, and the invading forces make a break through. Fortunately our body has also a second line of defenseِthe physicians tell us. The whole society of mankind too is just like our body. If the defensive forces who act against evil deeds vanish and be vanquished, the microbs that carry the germs of social disease will directly invade the community and conquering it, they grow up and begin their swift reproductions, to ruin the whole society of mankind. Here is where the important social role of those who are called,

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©BAQIYYAT¨ in the above verse (NO.116) can be apprehended. They are a rare group of godly and virtuous persons, who stand firm in their fight with social microbes. They are pious, and are not tempted by their lusts and the worldly pleasures. They bravely and with good knowledge forbid evil deeds and enjoin piety and good conducts. They are leaders that have the faculty and virtue that can save a nation from disaster or perdition.

وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلاَ يَزَالُونَ مُخْتَلِفِينَ(( 118 ))

118- AND HAD YOUR LORD WILLED, HE WOULD HAVE MADE PEOPLE ONE SINGLE NATION, BUT THEY SHALL CONTINUE TO DIFFER FOREVER.

إِلاَّ مَنْ رَّحِمَ رَبُّكَ وَلِذَلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ رَبِّكَ لاََمْلاََنَّ جَهَنَّمَ مِنْ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ (( 119 ))

119- EXCEPT THOSE ON WHOM YOUR LORD HAS MERCY, AND FOR THAT END HAS HE CREATED THEM.

AND THE WORD OF YOUR LORD IS FULFILLED THAT; I SHALL FILL UP THE HELL WITH JINNS AND MEN ALL TOGETHER.

THE COMMENTARY VERSE NO. 118 - 119

The theme in the above verses, is the conflict and differences that always exists among mankind, and which arises, to some extent, from Man,s FREE WILL:ِ

``Had your Lord willed, he would have made people one single nation, but

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they shall continue to differ for ever.'' Allah could have easily made His servants Monotheists and good doers by force-majeure; but such a faith and conduct, worths nothing and deserves no reward or praise for being the contrary to Free-Will. So, many of our differences are caused by our limited Free-Will, and when our selfishness and moral wrongs are added to, our difference increase, and then dissension and disagreement in opinion and religion will move us towards the battle-fields and blood-shed! In this conflict, Satan, his companions, and evil spirits, will fan the fire of variances and add fuel to it, and therefore both parties are involved in the punishment, and they fill up the Hell collectively:ِ

``And the word of your Lord is fulfilled that; I shall fill up the Hell with Jinns and Man all together.'' A few points are here to be considered:ِ

1ِ Without having a Free-Will, Man can not take any step towards moral and spiritual evolution and development. This is made clear through the verses in S 91:8ِ

``By the soul and He who shaped it; and inspired it with the knowledge of its wrong and right. Blessed is he who purified it, and failed he who has corrupted it.

2ِ What is the purpose of Man's creation?''

To this question, there are three answer in the Book with different wordings, but the same meaning:ِ

* In the S 51:56, we have:ِ ``I did not create man and jinn except to worship Me''

* In the S 67:2 we read:ِ ``It is he who created death and life in order to test you to make known which one of you is the best in deeds.''

* And finally we have S 11:119:ِ ``Except those on whom your Lord has Mercy, and for that end has He created them.''

If we study the said three verses which contain the purpose of our creation, we find no difference in them, because nothing can ever exist without being a manifestation of God's Mercy to some extent and to some how.

Rumi has referred to the above verses in his great Mathnavi by saying:ِ

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``I did not create man to profit from him. I rather created my servants to bestow on them, my gift and Mercy.''

وَكُلاًّ نَقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ وَجَاءَكَ فِي هَذِهِ الْحَقُّ وَمَوْعِظَةٌ وَذِكْرَى لِلْمُؤْمِنِينَ(( 120 ))

120- AND ALL THAT WE RELATE TO YOU OF THE STORIES OF THE MESSENGERS, BY IT WE STABILIZE YOUR HEART, AND TO YOU HAS COME IN THIS, THE TRUTH, AND ADMONITION, AND A REMINDER FOR THE BELIEVERS.

وَقُلْ لِّلَّذِينَ لاَ يُؤْمِنُونَ اعْمَلُوا عَلَى مَكَانَتِكُمْ إِنَّا عَامِلُونَ (( 121 ))

121- AND SAY TO THOSE WHO DO NOT BELIEVE; DO WHAT-EVER IS WITHIN YOUR POWER, WE SHALL BE DOING TOO.

وَانتَظِرُوا إِنَّا مُنتَظِرُونَ (( 122 ))

122- AND YOU WAIT WATCHING, WE SHALL WAIT AND WATCH TOO.

وَللهِِ غَيْبُ السَّمَوَاتِ وَالاَْرْضِ وَإِلَيْهِ يُرْجَعُ الاَْمْرُ كُلُّهُ فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ وَمَا رَبُّكَ بِغَافِل عَمَّا تَعْمَلُونَ(( 123 ))

123- AND TO ALLAH BELONGS THE UNSEEN IN THE HEAVENS AND EARTH, AND TO HIM WILL RETURN ALL AFFAIRS. SO WORSHIP HIM, AND PUT YOUR TRUST IN HIM, THAT YOUR LORD IS NOT NEGLIGENT OF WHAT YOU DO.

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THE COMMENTARY THERE ARE FOUR USES IN STUDYING THE STORIES OF THE PROPHETS (VERSE NO. 120 - 123)

1ِ They are used to stabilize the prophet's heart, making him resolute, firm, and steady in his Divine Mission.

2ِ The narratives are truthful lessons to teach man the physical and spiritual truths of life. We can learn by studying such stories, the causes of success and failure, and the reasons for prosperity and misfortune. These, and many more matters have been propounded in their stories for man's further considerations.

3ِ These stories include advices, admonitions, and warnings, to awaken the conscience of those who are in search of prosperity and salvation.

4ِ And finally, these stories are also reminders for the believers, so as to make them continually thoughtful and regardful of their own fate, by studying that of the predecessors.

By the end, reference is made to the infinite knowledge and limitless power of the All-mighty, that; there is nothing secret or exposed, seen or unseen, out of the realm of His knowledge and control. That there exists nothing which depends not on Him in all aspects! So much so, that, every affair will return to Him for final decision.

THE END OF SUREH HOOD (11)

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سوره يوسف JOSEPH

IN THE NAME OF ALLAH, THE MERCIFUL, THE COMPASSIONATE

الر تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ (( 1 ))

1- A.L.R. HERE ARE THE SIGNS OF THE PERSPICUOUS BOOK.

إِنَّا أَنزَلْنَاهُ قُرْآناً عَرَبِيّاً لَّعَلَّكُمْ تَعْقِلُونَ (( 2 ))

2- WE HAVE SENT IT DOWN, AN ARABIC READING (QURA"N) THAT YOU MAY LEARN WISDOM.

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَذَا الْقُرْآنَ وَإِنْ كُنتَ مِنْ قَبْلِهِ لَمِنْ الْغَافِلِينَ (( 3 ))

3- WE RELATE TO YOU THE MOST BEAUTIFUL OF STORIES BY INSPIRING TO YOU THIS QURA"N, WHILE BEFORE THIS, YOU WERE OF THOSE WHO KNEW IT NOT.

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