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Why has he (Moses) not been given bracelets of gold?
We see that the wearing of gold bracelets was something that indicated a person’s greatness in Egypt at that time. In addition, as we have alluded to many times that when describing the gifts of paradise, the words used in this world are never sufficient; However there is no other option except to refer to the great pleasures and indescribable blessings of that world with these limited words.
At the end of this verse, in describing the final and most important of blessings in this chain of bounties, we read: …and their Lord will make them drink a pure drink.
In the beginning of this discussion, there was mention about the refreshing drinks which will flow into the peoples’ cups from the spring of Salsabl that will quench the thirst of the inhabitants of paradise. However there is a vast difference between what was previously mentioned and what is stated in this verse!
From one angle, the ones who will quench the thirst are the ‘æöáúÏóÇäñ ãõÎóáøóÏõæäó’ the ever-young servants; however in this verse, the one who will quench the thirst of those in paradise is Allah and what amazing wording has been used here.
Keep in mind that the word used in this verse is ‘ÑÈø’ a word which tells us that He is the same Creator which has continuously nurtured humanity and is our Ruler and Teacher and that He has been with us during our entire course of struggling to reach perfection, when we finally reach the ultimate stage, then we will see His Lordship as it manifests to the highest pinnacles and with the hand of His Power, He will satiate the thirst of His righteous and well-acting servants with a pure drink!
In addition, the word ‘ØóåõæÑñ’ which is used in this verse refers to something which is ‘pure’ and also has the ‘ability to purify’ other things. Therefore, this drink cleans the body and spirit of a person from all forms of filth which may be remaining, and also brings about such a sense of spirituality, light and pleasure with it that it cannot be described with words!
Imam Jafar as-Sadiq has stated: (This drink) will purify the heart of a person from everything (within him) except for Allah.49
The curtains of negligence will be removed; the spiritual veils will all be shattered and the believer will be made worthy of remaining eternally in the proximity of Allah , an exhilaration which this pure drink gives and which is greater than any other blessing, and loftier than any other possible gift!
The impure, forbidden drinks of this world corrupt the intellect and spiritually distance a person from Allah; however the pure drink which is given by the hand of the Lord (in paradise) will make a person negligent of everything other than Allah, such a person will become drowned in His beauty and majesty!
In summary, the subtle points in this verse and all that which is contained in this blessing is greater than any other gifts!
In a tradition from the Messenger of Allah, We can deduce that the source of this pure drink is located in paradise: So then Allah will give them a drink through which their hearts will be purified from jealousy! … And this is the meaning of the words of Allah, the Noble and Grand, [And their Lord will give them a pure drink.50
It is interesting to note that the word ‘ØóåõæÑñ’ ‘pure’ has been mentioned in the Noble Qur’an on only two occasions, once in chapter al-Furqan (25), verse 48 in regards to rain which purifies all things and also brings the dead back to life, and then again in this verse referring to the pure drink of paradise which will purify and give a new life!
In the final verse under review in this section, we read: Surely this is a reward for you, and your striving will be recompensed.
This has been stated in case some people think that these gifts and grand rewards are given for no reason! Rather, these are the rewards for a person’s struggles and (righteous) actions, self-building and keeping away from sins.51
The mere act of mentioning (this final statement) brings forth unusual spiritual pleasures and a special sense of beauty to it that Allah the Great, or His angels are speaking directly to the righteous and good doers and are acknowledging and appreciating them by saying that: “Everything which you are being given is due to your actions, and the struggles which you went through in life are definitely appreciated.”
According to some exegetes of the Qur’an, in regards to all of these blessings and gifts, the greatest one is when Allah thanks a person for his righteous deeds!
The use of the past-tense verb ‘ßóÇäó’ tells us about an action which occurred in the past, and it is possible that this verb has been used as an allusion to the fact that the blessings (in paradise) are already prepared for the believers (before they arrive there). As an example, when a person wants to invite some important guests to his house, he will make all of the necessary arrangements before they come to his house.
Section Four: Verses 23 to 26
“Surely We ourselves have revealed the Qur’an to you revealing (it) in portions. Therefore wait patiently for the command of your Lord, and obey not from among them a sinner or an ungrateful one. And glorify the name of your Lord in the morning and evening. And during a part of the night prostrate to Him, and give glory to Him (a) long (part of the) night.”
Five points for success in adhering to Allah’s laws
From the beginning of this chapter until this point, the verses focused on the creation of humanity followed by one’s resurrection and then the rising up on the Day of Judgment.
The verses in this section present us with words spoken directly to the Prophet and contain definite commandments in regards to the guidance of humanity and the patience and fortitude which they must display while on the path of life. In reality, these verses direct the course which guide us to the astounding bounties and blessings - holding firm to the Qur’an, following the leadership of the Prophet of Islam and taking inspiration from the commandments which he (the Prophet ) has been given.
We first read: Surely We Ourselves have revealed the Qur’an to you revealing (it) in portions.
Some exegetes of the Qur’an have stated that the word ‘ÊóäúÜÒöíáñ’ – ‘in portions’ used in this verse has been mentioned as an unconditional object and refers to the gradual revelation of the Qur\'an and its effect on the spiritual training of a person.
Others have stated that it refers to the greatness and status of the heavenly Book and highlights the fact that the Qur\'an has been revealed by Allah – keeping in mind that other forms of emphasis also exist in this verse such as ‘Åöäøó’ - ‘surely’; and ‘äÍóäõ’ - ‘We’ and the ‘verbal sentence’ which also acts as a form of emphasis.
Indeed, this verse actually provides an answer to those who claimed that the Prophet was a sooth-sayer, magician or was fabricating lies against Allah!
Five important commandments are then given to the Prophet of Islam, the first one being an invitation to patience and fortitude: Therefore wait patiently for the command of your Lord…
The Prophet (p) is commanded to disregard any difficulties, obstacles and the many enemies and opponents on the path (of conveying the faith of Islam) and to continue to press forward just as he did in the past. It is interesting to note that the commandment to have fortitude has been mentioned with a ‘ÝÇÁ’ which means ‘the result’ as seen in the word ‘ÝóÇúÈöÑú’.
This means that the revelation of the Qur’an is from Allah - and since Allah is the Prophet’s assistant and support, then without doubt he must have fortitude, and the use of the word ‘ÑóÈø’ or ‘Lord’ is also a subtle allusion to this issue.
The second commandment given to the Prophet is that he must not compromise with the misguided people: …and obey not from among them a sinner or an ungrateful one.
In reality, this second order actually highlights the first commandment of being patient which was given to the Prophet.
As we know, some of the Prophet’s enemies tried to divert him to the wrong path through the use of various tactics.
It has been mentioned in the narrations that Utbah b. Rabiah and Walid b. Mughayrah asked the Prophet to give up his mission of inviting people (towards Islam) and if he complied, they would give him such a large amount of wealth that he would be taken care of (forever). They also promised him the most beautiful Arab women as his wives and many other material bounties!
In the verse under review, Allah ordered the Prophet, who was a great and truthful leader, to exhibit patience in the face of such satanic whisperings from the people, which they will put forth later on and that he must have fortitude in the face of their temptations which would make him a great leader within the society! In summary, he was not to submit to them, and not even pay any attention to their threats!
It is true that the Prophet of Islam never submitted to such demands, however this verse simply emphasizes the importance of this subject and is also an everlasting lesson for all leaders who are treading the path of Allah.
Although some exegetes of the Qur’an have stated that the word ‘ÂËã’ - ‘sinner’ refers to Utbah b. Rabiah, and that ‘ßóÝõæÑñ’ - ‘ingrate disbeliever’ refers to Walid b. Mughayrah or Abu Jahl – all three were from the polytheistic Arabs, however it is clear that both ‘ÂËöã’ - ‘sinner’ and ‘ßóÝõæÑñ’ - ‘ungrateful disbeliever’ and ‘one who makes others disbelieve’ are words with broad applications and refer to all sinners and polytheists - even if the three individuals noted were the most obvious examples of these traits.
It should also be noted that the word ‘ÂËöÜã’ - ‘sinner’ has a general understanding to it which also includes those who are referred to as a ‘ßóÝõæÑñ’ - ‘an ingrate disbeliever’. Therefore, mentioning the word ‘ßóÝõæÑñ’ - ‘ingrate disbeliever’ is referred to (in the ʿArabic language) as ‘mentioning a specific term after a general term’ and is done to accentuate the discussion.
However, seeing as how patience and perseverance in the face of the tirade of enormous challenges is not something easy and traversing this path requires two particular abilities, we then read: And glorify the name of your Lord in the morning and evening.
We are then told: And during a part of the night, prostrate to Him, and give glory to Him (a) long (part of the) night.
This act of (the night) prayer should be done so that under the shade of the remembrance (dhikr), prostration (sajdah) and glorification (tasbih), the required power and spiritual strength and assistance needed to struggle against the difficulties of this path can be harnessed.
In this verse, the word ‘ÈõßúÑóÉñ’ refers to the beginning of the day, while the word ‘Ãóöíáñ’ refers to the end of the day or the evening time.
Some scholars have stated that the word ‘Ãóöíáñ’ which refers to the end of the day comes from the root word ‘Ãá’ and this is because the end of the day makes up the initial or earliest part of the night. From other phrases used, we can deduce that the word ‘Ãóöíáñ’ is sometimes used in reference to the time gap between mid-day and sunset, as can be seen in al-Mufradat of Raghib.
From the opinions of other scholars, we understand that the word ‘Ãóöíáñ’ refers to the beginning of the night and they have explained this word as meaning the same as ‘ÚÔÜì’ because this word refers to the commencement of the night - just as the salat of maghrib and ʿisha can be referred to as ishaayn (lit. the two isha’ prayers). In addition, we deduce from the opinion of other scholars that ‘ÚÔì’ includes the time from the decline of the sun at noon until the morning of the next day.
However, keeping in mind that ‘Ãóöíáñ’ which has been mentioned in this verse is the opposite of ‘ÈõßúÑóÉñ’ - ‘morning’, and we then read a discussion in regards to worship in the night, it is clear that the meaning of the word in this verse is the last part of the day just before the night period.
In any case, these two verses illustrate the necessity of paying constant attention to the Pure Essence of Allah both night and day.
Some scholars have stated that this verse is a specific reference to the five daily prayers (salawat), or in relation to salaatul layl, or specifically in regards to the salat of fajr, dhhuhr, asr, maghrib, and isha.
However the apparent reading is that these prayers (salawat) are the clearest proofs of this continuous remembrance of Allah and the glorification and prostration to Him.
The usage of the phrase ‘áóíúáÇð ØóæöíáÇð’ - ‘a long portion of the night’ is in reference to a significant portion of the night which must be kept aside for the glorification of Allah; and when Imam Ali al-Ridha was asked in regards to this verse and what the meaning of the glorification (tasbih) was, he replied: “This refers to salatul layl (the night prayer).”52
However it is not unlikely to assume that the exegesis he offered is only the clearest understanding of this verse (however there may be other commentaries possible) since salatul layl plays a very important role in strengthening the spirit of true faith, purification of the soul and keeping alive a person’s intention of obeying the commandments of Allah.
At this point, we must take notice that although the commandments given in the above verses made up a part of the regiment of the Prophet of Islam, however in reality, these verses contain lessons for all people who are traversing the path of spiritual and societal leadership and are working for the guidance of humanity.
Therefore, we must know that after gaining complete certainty and perfect faith and receiving the message which one must convey, it is necessary to observe patience and perseverance and not have any fear while facing difficulties on the path, since guiding people – especially when a person is put face to face with those who are unaware of the truth and in which the strong-headed enemies are present - is something which is always fret with great difficulties.
Thus, if a person is not led by patience and fortitude, then no message will ever be triumphant!
At the next stage, a person must struggle and forge ahead with full energy and fortitude in the face of the whisperings of the Satanic forces – the open sinners and disbelievers, and whatever evil plans and plots that they may use to misguide the leaders of the society and try to erase the life-giving message from humanity.
Such leaders must not be fooled by the wicked plans or whisperings, nor can they permit the warnings that such people give to the spiritual leaders to find a way into their psyche.
Thus, in order to achieve spiritual power in all stages, gain a firm determination, acquire deeply rooted resolve and an iron-clad decision making process, a leader must be in the remembrance of Allah at every moment - morning and evening!
He must prostrate and humble himself in His presence – especially in the night prayers and vigils, and through his prayers and supplications, ask Him for help. If this is carried out, then success is guaranteed.
If a person is faced with tribulation or defeat in any of these stages, then through the benefit of the principles mentioned in the verses quoted (and the five acts mentioned), a person will be able to make up his (spiritual) losses. Thus, those who are travelling this path should take the course of spiritual building from the Prophet of Islam, and his invitation and message, and follow these things in one’s own life to attain success!
Section Five: Verses 27 to 31
“Surely these people love the transitory world and neglect a grievous day before them. We created them and made firm their make, and when We please, We will bring in their place the likes of them by a change. Surely this is a reminder, so whoever wishes takes to his Lord a way. And you do not will except that Allah wills, surely Allah is Knowing, Wise. He makes whom He pleases to enter into His mercy; and (as for) the unjust, He has prepared for them a painful chastisement.”
This is simply a warning – it is up to you to choose the path!
In the previous verses, the Prophet was warned that he must never fall under the influence of two groups of people - the ‘ÂËÜúãñ’ - ‘sinners’ and the ‘ßóÝõæÑñ’ - ‘disbelievers’. According to history, these two designations were manifest by people who thought they could influence the determination and objective of the Prophet and that they could bribe him with wealth, status and beautiful women, and the verses under review offer us a greater description of these people.
We first read: Surely these people love the transitory world and neglect a grievous day which is before them.
The views of such people do not go past spiritual negligence and the fulfillment of the lower desires and their only sphere of reason is in regards to attaining uninhibited, material pleasures. It is astonishing to see that such people wanted the Noble Prophet to be just like they were!
However these naive, spiritually blinded individuals decided to ignore the momentous days which await them – tragic days from the point of view of the punishment therein; the accountability for the deeds which they had performed, and because of the length of time these days will last and the disgrace and dishonor that these people will face.
The use of the phrase ‘æóÑóÇÆöåöãú’ - ‘behind them’ should technically speaking, be another word which conveys the meaning of ‘the day which is in front of them (to come)’, however the phrase ‘behind them’ has been used because this is a day which they have entirely forgotten about and it can be said that they threw this day behind their backs! However, according to some exegetes of the Qur’an, the word ‘æÑÇÁ’ is sometimes used in the meaning of behind and sometimes for something which is in front of a person.53
These people are warned that they should not feel proud about their power because this is something which Allah has granted to them, and anytime He wants, He can instantly take these things away from them. In this verse we read: We created them and made firm their make, and when We please We will bring in their place the likes of them by a change.54
The primary meaning of the word ‘ÃóÓóÑñ’ was ‘to tie something up with a chain’ and it is for this reason that captives are referred to as ‘ÃÓíÑ’ since they were normally tied with chains.
However in this verse, the word ‘ÃÓÑ’ refers to the strong relationships within a person’s essence (which bind things together within him) which give him the ability to carry out important tasks. In this verse, the Qurʾan has pointed to an extremely focused aspect of the physical life which is the various relationships that exist in the numerous body parts of a human being, such as the nerves of various sizes that connect all of the body parts with one another, just like iron joins various parts of a large machine.
This connection between body parts includes things such as the ligaments and tendons which join with the bones of various sizes and also the flesh of the body. All of this is put together and forms one complete unit which is ready and able to carry out any activity.
This verse also points to the power and strength of a person. In addition to this verse elucidating upon the self-sufficiency and needlessness of anything which are traits of Allah alone, it also refers to the fact that He does not even need the obedience and faith of His creations! Through this verse, people are made aware that if there is even a whisper of true faith within them, then in reality, this is a grace and mercy from their Lord! This can be seen in verse 133 of Suratul Anʿam (6) where we read: And your Lord is the Self-Sufficient, Possessor of Mercy. If He wishes, He would remove all of you and bring others in your place.
The next verse combines all of the discussions which have taken place in this chapter up until this point which make up a complete program for happiness in life: Surely this is a reminder, so whoever pleases may take a way to his Lord.
This verse tells us that: “It is Allah‘s responsibility to show the true path - however, there is no compulsion to choose this path.
It is us ourselves who, with our intellect and reasoning, must distinguish between truth and falsehood and through our own decision making process, make the choice.” In reality, this point merely emphasizes what was mentioned in the beginning of this chapter in the third verse: Surely We have shown him the way: he may be thankful or unthankful.
At this point, it is possible that simple-minded people may take the previous verse as implying that human beings have been given complete free-will (to do as they please), however in the verse which follows, this incorrect notion is rejected: And you do not will except that Allah wills, surely Allah is Knowing, Wise.55
This is definitely the case since: Surely Allah is Knowing, Wise.
In reality, this proves the well-known belief of ‘ÃóáúÃóãúÑõ Èóíúäó ÇáÃóãúÑóíäö’ or ‘a command between the two commands’. From one aspect we are told that: “Now that Allah has shown you the path, the choice is up to you.”
At the same time we are told: “Your choice is dependent upon the will of Allah.” This means that we do not have complete free-will. Rather, the power, ability and freedom to choose is granted to us through the permission of Allah and anytime He wishes, He can take away our power of free choice! Thus, there is no ‘complete freedom’ nor is there ‘complete compulsion’ – rather there is a fine and subtle truth between these two states.
In other words, there is a form of freedom which is related directly to the will of Allah which can, at any time, be taken away so that the servants can fulfill the responsibility and accountability on their shoulders, and in which lies the secret of how they can reach perfection, and through which they realize that they are not completely needless of Allah.
In brief, this verse shows us that the servants must realize that they are not completely free of need of guidance, help, success and His assistance; while at the same time, when they decide to do something, they submit themselves to Him and work with His assistance.
From this discussion, it is clear that when some exegetes of the Qur’an, such as Fakhr ad-Din al-Razi subscribe to the belief of compulsion in all affairs, they do so by holding onto this verse due to some pre-conceived notions they have in regards to this issue. Actually, he himself (Fakhr ad-Din al-Razi) has been quoted as saying: Know that this verse is one of those verses in which the rough waves of compulsion and predestination ride!56
Indeed, if this verse is separated from that which came before it, then this baseless belief could be accepted, however by keeping in mind that there is a discussion of free-will, while in another verse there is a discussion of the will of Allah, thus this issue of ‘ÃáÃãÑ Èíä ÇáÃãÑíä’ or – ‘A command between the two affairs’ becomes understandable.
It is remarkable to see the supporters of the belief of free-will also hold on to this verse of the Qurʼan and speak about complete free-will, while those who believe in compulsion in all actions are only able to perceive this belief of theirs - each party wanting to justify their pre-conceived notions and beliefs through the use of these verses!
In reality, we see that the correct understanding of the Word of Allah (and any other speech) always necessitates passing of judgment by looking at whatever is spoken as one unit without any prejudice or pre-judgments.
The end of this verse tells us that: Surely Allah is Knowing, Wise.
This may refer to the same thing stated above because the knowledge and wisdom of Allah demand that the servants freely travel the path towards perfection. If this was not the case, then perfection which comes through compulsion and force is in actuality, not really perfection!
In addition, the knowledge and wisdom of Allah does not permit a person to be forced to do good or bad deeds and then reward the good doers (who were forced to do good deeds) and punish the bad doers (who were forced to perform bad deeds).
Finally, in the last verse of this chapter, we see the outcome of the good and bad doers as has been mentioned in one short, yet meaningful sentence: He makes whom He pleases to enter into His mercy; and (as for) the unjust, He has prepared for them a painful chastisement.
The beginning of the verse tells us that He makes those He wishes to enter into His mercy, however at the end we read that the punishment will surround the oppressors and this clearly shows us that His prerogative to punish follows mankind’s desire to commit oppression and sins!
By taking the opposite of this analogy, it becomes clear that His intention to shower mercy on humanity follows the intention of humanity to bring about true faith, perform righteous actions and enact justice (in their daily life) – and this cannot be expected from anyone except one who performs his actions with wisdom!
It is interesting to note that even with this clear analogy that has been given, people still exist, such as Fakhr ad-Din al-Razi, who have stated that the beginning of this verse was proof for the existence of compulsion, without realizing that the end of this verse proves the freedom of intention and action of the oppressors!57
O’ Allah! Enter us into Your Mercy and distance us from the painful punishment which awaits the oppressors!
O’ Allah! You have shown us the path and we too have made the intention to follow this path, therefore, please help us in this!
O’ Allah! If we are not among the righteous people, then at least we are of among those who love these individuals, thus join us with them in the eventual abode!
…So be it, O Lord of all the Worlds
Notes:
1. Tafsir al-Qurtubi, vol. 10, pg. 6909
2. Majma al-Bayan, vol. 10, pg. 405
3. Ibid.
4. Tarikhul Qur\'an, pg. 55
5. Ibid.
6. al-Mizan fi Tafsir al-Qur\'an, vol. 20, pg. 221
7. Ibid.
8. Tafsir al-Kashshaf, vol. 4, pg. 670
9. Ahqaqul Haqq, vol. 3, pg. 157 to 170 (which has narrated the names of the scholars and the works in which they have written this information).
10. Ibid., pg. 158
11. Majma al-Bayan, vol. 10, pg. 402
12. Ibid.
13. Is the word ‘åá which has been mentioned in this verse in the meaning of ‘ÞÏʼor is in it the meaning of a rhetorical question, a negating question? In this regards, there are many different opinions given, however the apparent reading of this verse gives us the understanding that it is indeed a rhetorical question and thus the meaning of this verse would be:
 ÃóáóíúÓó ÞóÏú ÃóÊÜì ÚóáóÜì ÇáÅöäúÓóÇäö Íöíäó ãöäó ÇáÏøóåúÑö áóãú íóßõäú ÔóíúÆÇð ãóÐúßõæÑÇð¿ 
Has there not come a time upon the human being when he was a thing not worth mentioning!?
14. Majma al-Bayan, vol. 10, pg. 406
15. Ibid.
16. Please note that whereas the word ‘äØÝÉʼ - ‘spermʼ has been mentioned in the singular, however its characteristic of ‘ÃãÔÇÌʼ - ‘mixedʼ has been mentioned in the plural and this is due to the fact that the sperm itself is made up of various things and actually falls under the ruling of the plural. Scholars, such as al-Zamkhshari in his work, al-Kashshaf have stated that the word ‘ÃãÔÇÌʼ is the singular form of the word, even though it is based on the pattern of the plural.
17. According to a majority of exegetists of the Qurʼan, the words ‘ÔÇßÑÇðʼ - ‘thankful’ and ‘ßÝæÑÇðʼ - ‘ungrateful’, are expressional words for the objective pronoun contained in ‘åóÏóíúäóÇåõʼ - ‘We have guided himʼ. Another possibility exists which states that the predicate ‘íóßõæäõʼ may be assumed to be contained in the verse, however is not expressly mentioned. This would render the verse to be interpreted as stating:
ÅöãøóÇ íóßõæäõ ÔóÇßöÑÇð æó ÅöãøóÇ íóßõæäõ ßóÝõæÑÇð
He is either thankful or he is unthankful.
18. For a deeper explanation in regards to the meaning of ‘ ÃÛáÇáʼ, please refer to verse 8 of Surat Yasin (vol. 18, pg. 321 of Tafsir Namuna).
19. Information for the data mentioned in this section has been taken from volume 1 of the work, The First University and the Last Prophet, and other books.
20. Refer to al-Ghadir, vol. 3, pg. 107 to 111; Ahqaqul Ḥaqq, vol. 3, pg. 157 to 171 in which the above quoted tradition has been narrated from 36 scholars and leaders of the Ahlus Sunnah including their sources of reference.
21. Durr al-Manthur, vol. 6, pg. 297
22. Ibid.
23. Some of the information from this Russian author can be found at:
http://tasbeha.org/content/hh_books/fasting/index.html (Tr.)
24. Ruhul Maani, vol. 29, pg. 158
25. Refer to al-Ihtijaj of al-Tabrisi and al-Khisal of as-Saduq (as has been quoted in al-Mizan fi Tafsir al-Qur’an, vol. 20, pg. 224)
26. Ruhul Maani, vol. 29, pg. 158
27. One may wonder why the word ‘ ÚóíúäÇðʼ in this verse is the accusative form? There some very strong possibilities mentioned by the scholars. Perhaps the most appropriate of these is to state that the word “ ÚóíúäÇð” is in a state of being the accusative due to the rule in ʿArabic grammar of removal and it can be presumed that the phrase “ ãöäú Úóíäò” is the actual meaning. Some other scholars have stated that the rule of something which stands in the place of something else is at play here, which in this case is the word ‘ ßÇóÝõæÑñʼ or camphor; or that it is in the accusative state due to it being regarded as a word denoting specification or extending praise. It is also possible that it refers to the passive participle which is not expressly mentioned, however is taken as being understood and thus, can be understood as being ‘ íóÔúÑóÈõÜæäõ ÚóíúäÇðʼ, however just as we previously stated, the first opinion given is more appropriate.
28. The word ‘ íóÔúÜÑóÈõʼ or ‘he will drinkʼ can become transitive through the ‘ ÈóÇÁʼ or even without it and it is possible that as it has been mentioned in the word ( ÈöÜÜåóÇ), it would be in the meaning of ‘ ãöäúʼ or ‘fromʼ.
29. Nur al-Thaqalayn, vol. 5, pg. 477; Ruhul Maani, vol. 29, pg. 155
30. For a detailed explanation on this issue, please refer to the book, Rulings for Prisons in Islam.
31. al-Kamil of Ibne Athir, vol. 2, pg. 131
32. al-Mufradat of al-Raghib; Lisan al-ʿArab; al-Munjid; Tafsir al-Qurtubi and Majmaʽ al-Bayan.
33. al-Kafi,, vol. 2, Section on Feeding a Believer, no. 3
34. Ibid., no. 6
35. Ibid., no. 18
36. Biharul Anwar, vol. 74, pg. 369. It is important to note that the late ʿAllamah Majlisi has actually presented an entire section which comprises 113 traditions in regards to feeding and clothing a true believer. In addition, he has compiled traditions which speak about paying another person’s debts and some of the traditions mentioned in the chapter of his magnum opus are very general (not specifically related to feeding or clothing a believer – rather any human being).
37. Ibid.
38. Durr al-Manthur, vol. 6, pg. 300
39. Ruh al-Maani, vol. 29, pg. 159
40. The word ‘ ÞØæÝʼ is the plural of ‘ ÞöØÝʼ with a ‘fathaʼ on the first letter or a ‘kasrahʼ on the first letter. The meaning of the first form is the actual trait, while the second word has the infinitive meaning of the word – thus either a fruit which has been picked from a tree or to pick a fruit from a tree.
41. Majma al-Bayan, vol. 10, pg. 411
42. Majma al-Bayan, vol. 10, pg. 410
43. Ruh al-Maani, vol. 29, pg. 159
44. In regards to the state of the word ‘ ÚíäÇðʼ, it follows the same pattern and the same word a few verses previous in which ‘ ÚíäÇðʼ was also mentioned. It is accepted that it is in the accusative state with a type of removal present.
45. Some exegetists of the Qur’an have stated that the word ‘ ÓáÓÈíáʼ is indeclinable according to the rules of Arabic language since there is both a specific noun and also it is a non-Arabic word and thus, it has taken its own double-diacritics for it to fit in the same pattern as the end of the other verses of this Surah.
46. Some exegetes of the Qur’an have clearly stated that the particle ‘ ËÜãʼ found in this verse is the adverb of the place, while the word ‘ ÑÃíÊʼ is in the meaning of the intransitive verb and thus the meaning of this verse would be, ‘ ÅÐÇ ÑãíÊ ÈÈÑß ËÜã ÑÃíÊ äÚíãÇ æ ãáßÇð ßÈíÑÇðʼ or that ‘When you see with your eyes, you will see the blessings and a great kingdom.ʼ Another possibility has also been mentioned which states that the ‘ ËÜãʼ in this verse is the demonstrative pronoun for something far away and is the object for the transitive verb ‘ ÑÃíÊʼ.
47. Majmaʽ al-Bayan, vol. 10, pg. 411
48. In regards to the grammatical states of the word ‘ ÚóÇáöíóåõãúʼ, there are two possibilities: the first is that it is the pronoun denoting spatial situations in the meaning of ‘aboveʼ. If we take this meaning then the verse would be understood as saying, ‘ ÝóæúÞóåõãú ËöíóÇÈõ ÓõäúÏõÓòʼ or ‘above them are clothes of silkʼ. The second possibility is that it is the accusative for the pronoun ‘ åõãúʼ which came in the previous verse and refers back to ‘ ÃÈÑÇÑʼ and if we accept this possibility, then the meaning of this verse would be ‘ ÍÇáßæäåã íÚáæåã ËíÇÈ ÓäÏÓ ÎÖÑʼ.
49. Majma al-Bayan, vol. 10, pg. 411
50. Nur al-Thaqalayn, vol. 5, pg. 485, no. 60
51. In reality, there is a sentence which should be taken as being intended but not expressly mentioned which reads, ‘ íÞÇá áåãʼ or ‘It was said to themʼ or ‘ íÞæá Çááå áåãʼ or ‘Allah will say to them.ʼ
52. Majma al-Bayan, vol. 10, pg. 413
53. In the commentary, Ruh al-Bayan, vol. 8, pg. 439, it has been mentioned that if ‘ æÑÇÁʼ is annexed to a verb then it carries the meaning of ‘behind, however if it is annexed with an object, then it is in the meaning of ‘in frontʼ.
54. This verse has a sentence which must be taken as being intended (by Allah) but not expressly mentioned and can be presumed as being: ‘ ÈóÏøóáúäóÇåõãú ÃóãúËóÇáóåõãúʼ. It must be noted that the verb ‘to changeʼ ( ÊóÈúÏöíáñ) usually takes two objects and thus in this case, the pronoun in ‘ åõãúʼ is the first object, while ‘ ÃóãúËóÇáóåõãúʼ is the second object.
55. As for what is the inflection of ‘ Åä íÔÇÁ Çááåʼ? A group of exegetes of the Qurʼan have stated that it is in a state of the ‘accusative or ‘subjunctive case due to it being the pronoun denoting time and thus, this phrase would mean, ‘ ãóÇ ÊóÔóÇæõä óÅöáÇøó æóÞúÊõ ãóÔöíøóÉö Çááöåʼ - ‘You will not desire except when the time comes for when Allah decides’ - however another supposition also exists which states that ‘ ÔíÆÇʼ is in an elliptical and thus, this phrase would mean, ‘ æó ãóÇ ÊóÔóÇÄõäó ÅöáÇøó ÔóíúÆÇð íóÔóÂÁó Çááåõʼ - ‘You will not desire anything except that Allah (first) decides that thing (before-hand).”
56. Tafsir of Fakhr ad-Din Razi, vol. 30, pg. 262
57. A detailed discussion on the issue of this verse which deals with the intention can be seen in vol. 19 of Tafsir Namuna, pp. 461-468 (under the commentary of verse 37 of Suratul Zumur) of Tafsir Namuna.
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