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

More About the Birds

(Almost all the birds are relatively light in weight, since weight is an important factor in the flight. Birds are short-lived creatures. Most of them mature at the end of their first year, are middle-aged when five years old, and die before they are ten years of age. Among the

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exceptional birds, pigeon live to be 30 years old. eagle 46 years, cockatoos 56, owl 68, parrot 80 years old. The body of bird is made streamlined, thus offering minimum resistance in the flight. Their head, neck, body, wings, and tail are covered with feathers, which provide protective covering, insulation and extremely light weight flight surface. Because their eyes are set on either sides of the head, birds can see better to the right and left than stright a head. Birds have no external ears so as to reduce the friction and resistance. The ear opening in them is hidden by feathers. Their very flexible neck enables the bird to turn and look in all directions. Its tail acts as a rudder while in the flight, and as a ``brake'' on alighting.

Birds are warm-blooded, and so they are able to maintain a constant body temparature of the environment. In this respect they differ from fishes. This warm-bloodness is made possible by the insulating body covering of feathers, and by a highly efficient circulating system. A relative large four-chambered heart pumps the blood rapidly through the bird's body. Blood temparature ranges from 102³F to 112³F, and the heart beat from 200 to 1000 per minute, in different species and with varying activities. Birds require large quantities of food, and a rapid digestive process to maintain their high rate metabolism. Their digestive system is adapted to meet this needs.

Flight requires highly co-ordinated senses and muscles, and as might be expected, areas of birds brain controlling these functions are well developed.

Bird's vision is exceptionally acute. Their eyes have unusual powers of accomodation, changing rapidly from near to far vision, an ability which serves them well in flight through the branches of trees. Birds also have color vision. Some birds are strightly herbivorous, some are carvivorous, but the majority are omnivorous varying their

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diet with the seasonal availability of food. A few water bird and many song and game birds are vegetarians feeding on seeds, berries, fruit and other parts of plants. The carvorous land birds are chiefly insects or rodent, eaters. The greatest value of birds to Man is their insect-eating habits. Without them to control the teeming insect population who destroy crops and spread diseases, Man could hardly survive upon the earth! Birds also eat tremendous quantities of weed seeds, in this way keeping down the spread of undesired plants. The carnivorous birds are a check on the rodent population which are a source of spreading disease.

A more obvious and direct value lies in the food products derived from poultry and water-fowl. The bird population of the world numbers about 8600 species.

FOR MORE DETAIL PLEASE CONSULT INTERNATIONAL AND BRITANICA ENCYCLOPEDIAS TRANSLATOR'S NOTE)

In the third verse of the above group (NO.80), the immediate reference is to another important bounty of Allah, and that is our home and hearth, and the resting place in which we may repose day or night:ِ ``And Allah has for you rooms from the skins of cattle that you may find them light, the day you decamp and the day you stay.'' The Arabic, ``BAIT'' which is usually translated to house or home, is from the root word, ``BEITOOTEH'' which means to live and rest for the night, and hence the connotation of the word which is house, home, or room, in which man reposes his night. Then mention is made of our fixed or unfixed rooms or tents as places for the night rest. Man in his journeys will need temporary dwelling, like tents

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which in the life time of our prophet, the best of the tents were made of leather or the skin of animals. Tents are most easy to carry when moving, and easy to pitch during halts. Therefore Bedouins and nomads of Arabs, and other countries, who lived in the deserts; when decamed to pasturise their animals, made use of tents, and particularly those made of leaders if they could afford. Besides the tents, the verse makes also a mention of other uses and profits of the animals:ِ ``.... And of their wool, and of their fur, and of their hair, you make temporary furnitures and provisions for using in a limited period of time.''

The wool of sheep, the hair of goat, and the fur of camels, are woven into fabrics. Beautiful clothes are knitted from the fibers by the artistery and inventions, and discoveries of Man, but the intelligence and faculty and knowledge of Man are the direct gifts of God. In the next verse the word is on some other bounties of Allah such as the shades and shadows, the clothings and the mails:ِ

``And Allah has made for you shades of the things that He has created to shelter you from the sunshine, and has made for you places of protection in the mountains. He has made for you shirts to protect you from heat and chain-mail covering to protect you in your war. So does He complete His bounty on you, perhaps you may submit.'' The trees, roofs, walls, caves, and our houses, all act as shades and cast shadows along with sunshine, which is an important necessity of life. Our clothes protect us from the heat in its lower degree, or what is metaphorically called coldness, just as our chain mail may protect us in a battle field.

God's bounties are infinite and we cannot even number them. There is a physical or spiritual purpose, or both, behind each bounty, that we may easily recognize if we reflect, and for that we should give our sincere thanks. All of us can easily recognize the values of the bounties that we enjoy, but unfortunately most of us show gross ingratitudes.

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وَيَوْمَ نَبْعَثُ مِنْ كُلِّ أُمَّة شَهِيداً ثُمَّ لاَ يُؤْذَنُ لِلَّذِينَ كَفَرُوا وَلاَ هُمْ يُسْتَعْتَبُونَ(( 84 ))

84- AND THE DAY WE RAISE UP A WITNESS FROM EVERY NATION, THEN PERMISSION IS NOT GIVEN TO THOSE WHO DISBELIEVED; (TO SPEAK, BECAUSE THEIR LIMBS WILL CONFESS TO GOD TO HAVE SINNED) NOR SHALL THEY BE SUFFERED TO BEG PARDON.

وَإِذَا رَأَى الَّذِينَ ظَلَمُوا الْعَذَابَ فَلاَ يُخَفَّفُ عَنْهُمْ وَلاَ هُمْ يُنظَرُونَ(( 85 ))

85- AND WHEN THOSE WHO HAVE OPPRESSED SEE THE PUNISHMENT, IT SHALL NOT BE LESSENED FOR THEM, NOR SHALL THEY BE RESPITED.

وَإِذَا رَأَى الَّذِينَ أَشْرَكُوا شُرَكَاءَهُمْ قَالُوا رَبَّنَا هَؤُلاَءِ شُرَكَاؤُنَا الَّذِينَ كُنَّا نَدْعُو مِنْ دُونِكَ فَأَلْقَوْا إِلَيْهِمْ الْقَوْلَ إِنَّكُمْ لَكَاذِبُونَ(( 86 ))

86- AND WHEN THOSE WHO ASSOCIATED PARTNERS (WITH ALLAH) SEE THEIR PARTNERS, THEY SAY:ِ ``OUR LORD! THESE ARE OUR PARTNERS WHOM WE WERE CALLING APART FROM YOU. BUT THEY WILL THROW BACK THEIR WORD ON THEM, THAT YOU ARE LIARS.

وَأَلْقَوْا إِلَى اللهِ يَوْمَئِذ السَّلَمَ وَضَلَّ عَنْهُمْ مَّا كَانُوا يَفْتَرُونَ(( 87 ))

87- AND THEY SHALL MAKE A TENDER OF THEIR SUBMISSION TO ALLAH IN THAT DAY, AND ALL THEIR FORGERIES ARE LOST OF THEM. (ALL WILL LEAVE HIM IN THE LURCH)

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الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللهِ زِدْنَاهُمْ عَذَاباً فَوْقَ العَذَابِ بِمَا كَانُوا يُفْسِدُونَ(( 88 ))

88- THOSE WHO DISBELIEVED AND DEBARRED (OTHERS) FROM THE WAY OF ALLAH, WE ADD THEM TORMENT UPON TORMENT, FOR THEIR MISDEEDS.

وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّة شَهِيداً عَلَيْهِمْ مِنْ أَنفُسِهِمْ وَجِئْنَا بِكَ شَهِيداً عَلَى هَؤُلاَءِ وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَاناً لِكُلِّ شَيْء وَهُدىً وَرَحْمَةً وَبُشْرَى لِلْمُسْلِمِينَ(( 89 ))

89- AND THE DAY (IN WHICH) WE RAISE UP IN EVERY NATION A WITNESS AGAINST THEM FROM AMONG THEM, AND WE BRING YOU AS A WITNESS AGAINST THESE. (YOUR PEOPLE) AND WE HAVE SENT DOWN THE BOOK (THE HOLY QURA"N) TO YOU WHICH MAKES EVERYTHING CLEAR, AND AS A GUIDANCE, AND A MERCY, AND A GOOD NEWS, TO THE MUSLIMS.

THE COMMENTARY WHEN ALL THE DOORS ARE CLOSED ON THE EVIL - DOERS (VERSE NO. 84 - 89)

The beginning here is that:ِ ``In the day of Judgement We raise up a witness from every nation....'' The first thing that reflects from these words to our mind is the question that; Inspite of God's Infinite Knowledge and Power, Why should He raise a witness to prove a guilt or help His judgement? To get the correct answer, we must know that such affairs have

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spiritual effect; and the more the observers and witnesses, the more important the count of judgement will apear in the sight of the guilty and felon. There in that court of utmost justice, Allah gives no permission to a criminal to defend himself with the help of his tongue; because his other organs and limbs as his foot and hand, will testify to have sinned. That court is a place of justice, and the results of deeds, and not the deed itself. In other word, this world is the place for sowing seeds, and the last world is the place to harvest, and when a fruit is separated from the branch, it is difficult to change it to a desired thing if not impossible. So in the Day of Final Judgement the sinners cannot deny their sins, because their limbs will witness, and they cannot disclaim their connection with false gods, that the witness against them will be men from among their own people and from their kith and kin.

The punishment for the disbelievers who debars other people from the way of God shall be two-fold, or anguish upon anguish; because they have to carry their own load of sins, as well as the loads of the other people whom they have misled or debarred from the way of Allah. Then once again the argument returns to the witnesses in the Day of Doom, with some more detail:ِ ``And the Day in which we raise up in every nation a witness and We will bring you as a witness against these people of yours.'' There has always been truthful teachers, to teach Man how to tread the right way. These teachers who were all apostles and Messengers of our Merciful Lord, will be witnesses against those who reject God's Truth. In the Day of Judgement no more respite will be given to Man, because they had enough time to work during their life of probation in this world. In that Day of awe and anxiety, God will judge Man by his faith and deeds. And Lo! When the evil doers see the punishment that afflicts

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them, now being too late for return and repentance, they tremble with fear, and sigh with repentance, but Alas! There will be no room for plea, or asking for Mercy, and begging pardon. No one will help them or hear them, and all their false gods and evil friends disappear. As to the clause, ``Which makes EVERYTHING clear'' in the verse NO.89, that qualifies the Book, we should know that the word, ``EVERYTHING'' does not imply that QURA"N explains the physical and chemical properties of all the elements and compounds that exist because Qura"n is not a chemical or physical book or that of geography. It rather is a book to teach man how to develop spiritually, and how to behave in the field of religion and morality to conform to the right ideals or principles of human conducts. It is a light and a Mercy from God that may lead the believers in the path of truth which ends to salvation and prosperity. Sometimes in the monotheistical discussion it may refer to, or reveal some scientific law that amazes the learned and scholars, but the main object of sending down the revelation is to raise up Man in his way to evolution.

إِنَّ اللهَ يَأْمُرُ بِالْعَدْلِ وَالإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنْ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْىِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ(( 90 ))

90- VERILY ALLAH ENJOINS JUSTICE AND DOING GOOD, AND GENEROSITY TO NEAR RELATIONS; AND FORBIDS INDECENCY, EVIL, AND REBELLION. HE PREACHES YOU, THAT YOU MAY BE MINDFUL.

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THE COMMENTARY THE MOST COMPREHENSIVE SOCIAL PROGRAMME (VERSE NO. 90)

In the above verse an example of a highly comprehensive social and moral programme of Islam has revealed. It alludes to six important principles, three of which are positive and enjoined, while the other three are negative and forbidden:ِ ``Allah enjoins justice, doing good, and benevolence to near relative. And forbids indecency, doing evil, and rebellion.'' Justice is the pivot around which all the system of existence revolves. It is a comprehensive word that includes all virtues like rightfulness, right and fair behaviour, or treatment. Justice is also defined as a quality of being reasonable, recognizing the true value of somebody or something; and maintenance of merited reward or punishment.

Man's society cannot go on without observing justice, which is to put everything in its right place. The verse has connected, ``BENEVOLENCE'' with, ``JUSTICE'' because there are cases in which justice may not be enough; and being more human by doing good is far better. An instance of this is returning good for evil, or showing generosity to those who have no claim on us. As for the three opposite principles that are forbidden, i.e. FAHSHA"=INDECENCY, MONKER=EVIL, and BAGHY=REBELLION, we understand them to mean; open sin, hidden sin, and transgressing the bounds of your own rights, or that which you really deserve. Our prophet (AS) has said:ِ ``There are two groups of people among my followers that, if they be corrupted the whole nation will be corrupted, and if they become upright, the whole nation will become upright.'' The prophet was asked who are they; and he answered:ِ ``THE RULERS AND THE MAN OF KNOWLEDGE''

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There is also another tradition narrated from our prophet that:ِ ``In the Day of Doom, the FIRE OF HELL will speak to three group of people; who were the rulers, the men of knowledge, and the wealthy.'' The Fire says to the ruler; God gave you power over his servants, but you did not observe the principles of JUSTICE among them. The Fire then swallows the unjust ruler, as a bird may swallow a seed. The Fire will say to the man of knowledge; God gave you knowledge by which you beautified your outward and appearance for show, but you disobeyed your Lord. The Fire then swallows the learned man as a bird awallows a seed.

The Fire will say to the wealthy:ِ ``O, you to whom God gave an extensive welfare, and many possibilities; but you refrained from giving a small part of your wealth in charity. The Fire then swallows the wealthy as a bird swallows a seed.''

وَأَوْفُوا بِعَهْدِ اللهِ إِذَا عَاهَدْتُّمْ وَلاَ تَنقُضُوا الاَْيْمَانَ بَعْدَ تَوْكِيدِهَا وَقَدْ جَعَلْتُمْ اللهَ عَلَيْكُمْ كَفِيلا إِنَّ اللهَ يَعْلَمُ مَا تَفْعَلُونَ(( 91 ))

91- AND BE FAITHFUL TO ALLAH'S COVENANT WHEN YOU MADE IT. AND BREAK NOT THE OATH AFTER CONFIRMING IT, WHILE YOU HAVE MADE ALLAH YOUR SURETY. VERILY ALLAH KNOWS THAT WHICH YOU DO.

وَلاَ تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَهَا مِنْ بَعْدِ قُوَّة أَنكَاثاً تَتَّخِذُونَ أَيْمَانَكُمْ دَخَلا بَيْنَكُمْ أَنْ تَكُونَ أُمَّةٌ هِيَ أَرْبَى مِنْ أُمَّة إِنَّمَا يَبْلُوكُمْ اللهُ بِهِ وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ الْقِيَامَةِ مَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ(( 92 ))

92- AND DO NOT BE LIKE HER WHO UNTWISTED HER YARN, AFTER SPINNING IT TO A STRONG THREAD; BY TAKING YOUR

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COVENANT AS A MEANS OF DECEPTION AMONG YOU, FOR A PARTY BEING MORE NUMEROUS THAN ANOTHER. (i.e. MAKING THE LARGE NUMBER OF ENEMY AN EXCUSE FOR BREAKING YOUR COVENANT WITH PROPHET) IT IS ONLY THAT ALLAH TESTS YOU BY IT. AND SURELY HE WILL MAKE CLEAR FOR YOU IN THE DAY OF RESURRECTION, THAT IN WHICH YOU WERE AT VARIANCE.

وَلَوْ شَاءَ اللهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَكِنْ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ وَلَتُسْأَلُنَّ عَمَّا كُنتُمْ تَعْمَلُونَ(( 93 ))

93- HAD ALLAH WILLED, HE WOULD HAVE MADE YOU (ALL) ONE SINGLE NATION, (WITHOUT ANY VARIANCE) BUT HE LEAVES STRAYING WHOM HE WILL, AND GUIDES WHOM HE WILL; AND SURELY YOU WILL BE QUESTIONED OF WHAT YOU HAVE BEEN DOING.

وَلاَ تَتَّخِذُوا أَيْمَانَكُمْ دَخَلا بَيْنَكُمْ فَتَزِلَّ قَدَمٌ بَعْدَ ثُبُوتِهَا وَتَذُوقُوا السُّوءَ بِمَا صَدَدْتُّمْ عَنْ سَبِيلِ اللهِ وَلَكُمْ عَذَابٌ عَظِيمٌ(( 94 ))

94- AND DO NOT TAKE YOUR OATHS AS A MEANS OF DECEPTION AMONG YOU, LEST ANY FOOT SHOULD SLIP AFTER IT HAS STOOD FIRM, AND YOU TASTE EVIL FOR HAVING DEBARRED (OTHER PEOPLE) FROM THE WAY OF ALLAH, AND YOURS BE A GREAT PUNISHMENT.

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THE COMMENTARY VERSE NO. 91 - 94

The great commentator, TABARSI, has written in his famous, MAJMA-AL-BAYA"N that when Muslims were few and their enemies many, the odds could cause them feel lonely, and make them to ignore their oaths and take no notice of their covenants. The above verses revealed to encourage them to keep on with their oaths of fidelity and to perform their promises.

YOUR FIRM OATH IS A PROOF OF YOUR FIRM FAITH.

The above verse refers to a very important Islamic instruction which is ``fidelity to promise'':ِ ``Be faithful to Allah's covenant when you have made it, and break not the oaths after confirming it.'' The phrase or clause, ``Do not take your oath as a means of deception among you.'' Has been repeated in the above verse (NO.92 and 94). In its general sense of meaning it may include a covenant, or the oath of fidelity which the prophet took at, ``AQABA'' fourteen months before the Emigration to Medina, or any other kind of oath, swear, or promise. Therefore in the firstcase the immediate reference might be to the incident of Aqaba, and in the second case it may be taken in general, and, as any oath or promise. But we should forget not that, every oath taken, or covenant made, is a covenant before and with surety of Allah. Therefore it should faithfully be observed.

In the next verse (NO.92) the reference is made to an Arab old woman, named, ``RA"YETEH'' who lived in the Pagan Era, and whose foolishness has remained as an example, and has become a proverb. She worked hard every morning up to noon, and spun her yarn, and in the afternoon of the same day she untwisled her yarn, after it was spun to a strong thread! This twisting and untwisting, cost her much labour

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and skill, and proved her foolishness. So is our covenant with Allah when we observe it not. It makes us socially and spiritually strong like strands of thread twisted into a ropelike mass; and if we break our covenant after confirming it, we are not better than the old foolish woman who untwisted her yarn. Our covenant with Allah is a test and trial, in order to show to us the meansure of our faith and submission to Allah. The trial is to make things clear to ourselves; that, God knows all things, and He is aware of whatever we do. In the above verses a two-fold stress has been put upon being faithful to our promises, oaths, and covenants. This is to show the importance of the virtue of, ``FIDELITY'' and the vital role it plays in our social and religious life.

The consequence of breaking our promises and taking our oaths and covenants as a means of fraud and deception, is being disgraced in this world, and untrustworthy among people, and to incur Allah's wrath in the life to come. This is because the observance of promises and being faithful to covenants is one of the most established principles of right and wrong in Man's behaviour. Therefore special emphasis has been repeatedly laid on observing oaths, promises, and covenants, in the religion of Islam. This virtue or principle, is so important in the doctrine of Mahammad (AS), that Salman Farsi his great disciple has said:ِ ``This Islamic nation of us may be perished through Muslim's break of promises and pledges.'' Historians have written that; when Islamic army vanquished the forces of Persian kingdom, HORMOZA"N the general commander of the king's forces was taken captive and brought to OMAR the second KALIF.

OMAR said to the commander:ِ ``You Persian repeatedly broke your solemn promises and covenants with us! Why was it so?'' After a pause, HORMOZAN said to OMAR; ``before I can answer your questions please let me have some water to drink.'' As per order of OMAR a pot of water was given to him; but he pretended to be fearful of drinking it! When he was asked

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why does he not drink the water, he said to OMAR:ِ ``Reports were given to me, that, you Muslims slay your captives while they are drinking. Now if you do not intend that, let me have your promise that you won't slay me before I have drank the water!'' OMAR said to the commander:ِ ``Don't worry! You have my promise for that.'' As soon as HORMOZAN got OMAR's promise, he poured the water out over the floor! OMAR did not think that the commander did that intentionally, and therefore he ordered the guards to give him another cup of water! But the commander smiled, and said to OMAR:ِ ``I am not thirsty. I was sure that you Muslims do not break your promises, so I planned to obtain your promise, not to kill me! And now I have got it.'' OMAR said:ِ ``You have cheated me, and I did not promise not to slay you at all; and so I will kill you soon.''

ANAS one of the prophet's disciples was there and said:ِ ``OMAR! You cannot slay him unless you break your promise because he has not drank that water.'' OMAR said to the Persian General Commander; ``You did in fact deceive me, but I have the consolation of thinking that I was deceived through my expectation that I could make you a Muslim.'' There was a relatively long pause of wonder and ponder! The commander went to a deep thought of how the Muslims were so bound to fulfil their promise and how faithful were they to their Only one God and to each other in their unique and sincere brotherhood. Then HORMOZAN came to himself and said to the KALIF, I am now willing to be a Muslim as you are. He sincerely became a Muslim and was given back his freedom, and remained faithful among Muslims until he died.

THE UNACCEPTABLE EXCUSES FOR IGNORING OATHS

Some of the nominal Muslims and non-Muslim Arabs made of the large number of enemies an excuse for breaking their covenants and treaties, or ignoring their oath of fealty. As the Book says; they

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made their covenant as a means of deception among them, and by that they slipped the foot of other Muslims too. They made their religion a game of making their own sect or party numerically strong by alliances being adhered together by oaths. But as soon as a more numerous party proposed a new alliance with them, they easily broke their oath and adhered to the new alliance! Such people are not only going wrong themselves, but have set others on the wrong path too. And so do they deserve a double penalty as the Holy Qura"n has promised them. ``And do not take your oaths as a means of deception among you, lest any foot should slip after it has stood firm; and you taste evil for having debarred other people from the way of Allah, and yours be a great punishment.''

If in the Pagan Era people used to behave like that with their oaths and pledges, now in the century of informations and communications, we see the false fidelity and the real infidelity in the international politics, to have become almost a standard of national selfِrespect and international skill! Even some of the Islamic countries for the fear of super powers refuse to observe their covenants with other Muslim countries and Allah. This means that they prefer to adhere to the weak power of Man over the Infinite Power of the All-mighty God! They rely on other than Allah; they fear other than Allah, and in fact they worship other than Allah!

Islam teaches nobler ethics for individuals and nations. As we mentioned above; every oath taken, and every covenant which is made, it is taken or made in the sight of Allah; and Allah is the witness and Man's surety in such bindings. Therfore our oaths and promises should be looked upon as a solemn thing, and with sincerity and the intention of carrying out. A promise in the sight of Allah is a binding, even if large numbers are standing against it.

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وَلاَ تَشْتَرُوا بِعَهْدِ اللهِ ثَمَناً قَلِيلا إِنَّمَا عِنْدَ اللهِ هُوَ خَيْرٌ لَّكُمْ إِنْ كُنتُمْ تَعْلَمُونَ(( 95 ))

95- AND DO NOT SELL ALLAH'S COVENANT FOR A SMALL PRICE. VERILY THAT WHICH IS WITH ALLAH, IT IS BETTER FOR YOU, IF YOU COULD ONLY KNOW.

مَا عِنْدَكُمْ يَنفَدُ وَمَا عِنْدَ اللهِ بَاق وَلَنَجْزِيَنَّ الَّذِينَ صَبَرُوا أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ(( 96 ))

96- THAT WHICH IS WITH YOU WILL VANISH, AND WHAT IS WITH ALLAH IS EVERLASTING. AND OF COURSE, WE WILL PAY THE PATIENTS THEIR REWARD, ACCORDING TO THE BEST OF WHAT THEY WERE DOING.

مَنْ عَمِلَ صَالِحاً مِّنْ ذَكَر أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ(( 97 ))

97- HE WHO DID A RIGHTEOUS DEED, WHETHER MALE OR FEMALE, AND HE OR SHE BEING A BELIEVER, WE WILL ASSUREDLY RAISE THEM TO LIVE A CLEAN LIFE, AND WE WILL PAY THEM THEIR REWARD ACCORDING TO THE BEST OF WHAT THEY WERE DOING.

THE COMMENTARY OCCASION OF THE REVELATION (VERSE NO. 95 - 97)

A man came to the prophet and said:ِ ``I have a neighbour whose name is, AMR-AL-GHAIS. He has extorted a piece

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of my land. Every body knows that the piece of land is mine, but they won't help me to get it back, because AMR is a famous and influential man.'' The prophet called AMR-AL-GHAIS and questioned him; but he denied everything. The prophet asked him to swear it. The other party said:ِ ``O, Messenger of God! This man has no faith, and can readily make his oath a means of deception and fraud!'' When the man came forth to swear, the prophet gave them a couple of days time, to think the matter over and to decide correctly. Then the above verses revealed to the prophet in that occasion. When the complainants returned for the judgement, the prophet rehearsed the verses to them.

When AMR-AL-GHAIS heard that, he said:ِ ``O, Messenger of God! True is all that God has said. That which is with me will vanish, and what is with Allah is everlasting. This neighbour of mine is truthful in his claim and assertion, but I don't exactly know, how much of the land belongs to him. Let him go and take whatever of the land he thinks is his; and also more, for the benefits that I have taken out of the land so far.''

THE CLEAN LIFE IS IN PLEDGE OF WHAT?

Here again the argument goes on, blaming, those who break their covenants and fulfil not their promises. As a matter of fact breaking covenant is breaking Allah's Law, and whatever is obtained as the price of the breakage is miserable a price, because God's consent is lost for that.

Here a new reward is promised the patient believer that he or she, whould be raised to live a good clean life. When faith and righteous deeds are accompanied in a man or a woman, God's Grace will revive them to a new clean life which is of course eternal. The advantages of such a life in terms of the life to come is immense, while its very good consequences in this prest life too, is evident in the believer's clean, pure, sure, and comfortable living.

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We then come to the next verse (NO.96) and read that:ِ ``We will pay the patients their reward according to the best of what they were doing.'' The verse may imply that patience and endurance in the path of Allah, and particularly in observing our obligations is among the best of Man's deeds. Hazrat Imam Ali (AS) has a meaningful saying in this relation, that:ِ ``Acquire patience and endurance, because their relation with true faith, is that of a head to a body. There is nothing good in a body without a head. Similarly true faith can be of no use without endurance and patience.''

The ending of the verse is about the rewards of the good doers who will be rewarded according to the best of what they were doing.

Allah's measure for rewarding the actions of His faithful servants is the very best of their actions! Why should then we grasp the temporal advantages of here, which will vanish soon, and ignore our Lord's Infinite physical and spiritual bounties that await us in the life to come?

THE EQUALITY OF MAN AND WOMAN

The above verse, explicitly shuts up the mouth of those who speak nonsense in this relation; or those who believe that the woman is inferior to man in humanity:ِ ``He who did a righteous deed, whether a man or woman and he or she being a believer, We will assuredly raise them to a clean life and We will pay them their reward according to the best of what they were doing.''

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فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللهِ مِنْ الشَّيْطَانِ الرَّجِيمِ(( 98 ))

98- WHEN YOU READ QURA"N, SEEK REFUGE IN ALLAH FROM THE ACCURSED SATAN.

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ(( 99 ))

99- VERILY FOR HIM THERE IS NO AUTHORITY OVER THOSE WHO BELIEVED, AND PUT THEIR TRUST IN THEIR LORD.

إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَالَّذِينَ هُمْ بِهِ مُشْرِكُونَ(( 100 ))

100- ONLY HIS AUTHORITY IS OVER THOSE WHO BEFRIEND HIM, AND THOSE WHO JOIN PARTNERS WITH HIM.