[Pooya/Ali Commentary 2:4] The pious are those who believe not only in the truthfulness of the Quran, revealed to the Holy Prophet, but also in the holy books sent down to the prophets of Allah before him. This makes Islam a universal religion for the whole mankind. According to verse 24 of Fatir, verse 78 of al Mumin, verse 150 of al Nisa, and verse 136 and 285 of al Baqarah, no other religion besides Islam, enjoins as an article of faith, the belief in the truthfulness of all the messengers of Allah and the holy scriptures. BIL AKHIRATI Aqa Mahdi Puya says: Akhirat literally means the end, but in the Quran this word has mostly been used in the sense of the hereafter, the life after death. In some places it means the world beyond the visible world. They know (only) the appearance (the apparent phase) of the life of the world (the lower life), and are heedless (negligent) of the hereafter (its other phase). (RUM: 7) The use of the word zahir (apparent), and ghafil (negligent) makes clear that akhirat referred to in the above-noted verse is an antonym of zahir, which is known to most people, yet they are negligent. The word negligence is justified when something is known but paid no attention. The life after death is not the antonym of the apparent, nor it is the neglected known. It is something to come. Therefore, in the above verse, the "other phase" means the world beyond the range of physical experience, which is the world of subjective insight and conscious self. In this connection, it must be noted that even the material world is not known to us through the physical experience of senses because they are affected by the qualities and conditions of the matter, not by the matter itself; and the conscious self is closer to the other world than to the lower world, which is more akin to the senses. For this reason ghafilun, not jahilun has been used. To know the true meaning, it is essential to take into consideration the context in which this word has been applied in the Quran. Here, in this verse akhirat has been utilised in the sense of hereafter, the life after death, or after the end, the end of the material world. There is nothing without some end, in the sense of purpose, and the purpose lies beyond the "apparent phase", the world of awareness through the physical experience of the senses. HUM YUQINUN Yaqin is the state of conviction and certainty acquired through an unshakeable evidence or proof. The description of muttaqin begins with iman bil ghayb, a complete submission of mind and heart to the ghaybul mutlaq and ends with yaqin, an unshakeable firm conviction and certainty that the ultimate purpose of life in this world lies in the life after death in the direction unto the absolute. (see commentary for verse 1)(see commentary for verse 3). (5) Essence, self or the nature of the inner being (Ma-idah : 108 - Qasas: 88 - Rahman: 27). Here it means total submission. Mere verbal profession of faith does not bring salvation, as the Jews and the Christians thought, but guidance and its rewards are for him who submits himself entirely to Allah and acts in the way of Allah, in conformity with Allah's will, uncompromisingly, in full awareness of his goal, shedding all strings of attachments and desires. There is no fear for him, nor shall he grieve. At the time of migrating from Makka to Madina, the Holy Prophet had a companion with him. They took refuge in a cave to avoid the pursuing enemies. The companion was miserable with fear and grief. The Holy Prophet asked him not to fear because Allah was present with them. Also there were companions who deserted the Holy Prophet when the terror and fright of death made them flee from the battle of Uhad. (see commentary for verse 2) Belief in the revealed scriptures, as the true word of Allah, is one of the articles of faith (Baqarah: 285). His reliance upon Allah's ability to protect whom He wills, was unqualified; and, above all, being from one and the same divine light, they were so closely integrated that one had to be in the shoes of another all the time. While the assassins were lying in wait for the planned strike, they, on several occasions, looked slyly at the bed, and were assured by the blanket of the Holy Prophet that he was sleeping inside it. They did not realise that it was Ali under the blanket, whilst the Holy Prophet opened the door and walked away unnoticed. As planned, the assassins, naked swords in their hands, broke in and removed the blanket from the sleeper's face. They were surprised to find Ali there instead of the Holy Prophet. They viewed his composure and steady expression of resolute courage, and having failed to obtain any information about the whereabouts of the Holy Prophet, disappointed, they stepped out one by one. The Holy Prophet had asked his companions not to leave their homes on the night of the migration, but he found Abu Bakr following him on his way to Madina. However, he allowed him to accompany him and they took refuge in a cave, because after finding Ali in the bed, the conspirators at once started the quest for the Holy Prophet. By Allah's will, a spider wove a web across the mouth of the cave, and in front of it a pigeon laid her eggs. Seeing this, the pursuers presumed that no one had entered the cave for a long time and did not search it. Inside the cave, the companion of the Holy Prophet was frightened and had started crying in anguish when he heard the voices of the enemy. The Holy Prophet recited the following verse to console him. Do not fear. Allah is with us. (Tawbah: 40) On the next morning, Ali returned to the depositors all that which they kept with the Holy Prophet in trust and left Makka, with the ladies of the house, to join the Holy Prophet in Madina. It must be noted that even his opponents called the Holy Prophet al-amin, the trustworthy, and kept their valuables in his custody. And it was Ali, the executor of his will, who discharged all his commitments on his behalf. But the Muslim ummah, after the departure of the Holy Prophet, went along with the frightened companion and forgot him whose unshakeable faith in Allah, love for His messenger, and matchless courage entitled him to obtain mardatillah, the pleasure and discretion of Allah. Ali's risking his life for the Holy Prophet pleased Allah so much that He revealed this verse in his honour, referring to Ali's actions as selling his soul for earning Allah's pleasure and permission.