25:1تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا
Blessed is He who sent down the Criterion to His servant that he may be a warner to all the nations.
Agha Ali Puya Commentary
Commentary on Quran 25:1
[Pooya/Ali Commentary 25:1]
The root meaning of tabaraka is "increase" or "abundance". It is usually translated as "blessed be" or "blessed is", but hardly conveys the comprehensive meaning of the Arabic word. Allah blesses His creatures with abundant bounties and goodness.
Furqan is that by which we can judge clearly between right and wrong and distinguish between the true and the false. The Quran (furqan) is the standing criterion for distinguishing between right and wrong.
The Quran was revealed to the Holy Prophet as light and guidance to show the right path (the religion of Allah) to all mankind in every age. The mission of the Holy Prophet is universal. He came as a warner to all creatures. See Nisa : 79; Araf : 158; Anbiya : 107; Ahzab : 41; Saba : 28 and Fat-h : 28 and 29.
Prophet Isa said (to his twelve disciples):
"Do not take the road to gentile lands, go to the lost sheep of the house of Israel.
I was sent to the lost sheep of the house of Israel, and to them alone."
(Matthew 10 : 5 and 15 : 24).
Like Isa, the mission of every prophet, sent before the Holy Prophet, was restricted to a particular people.
25:2الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَلَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا
He, to whom belongs the sovereignty of the heavens and the earth, and who did not take any offspring, nor has He any partner in sovereignty, and He created everything and determined it in a precise measure.
Agha Ali Puya Commentary
Commentary on Quran 25:2
[Pooya/Ali Commentary 25:2]
See commentary of Rad : 8 and Hijr : 21 for creation of all things in due or fixed measure.
Refer to the commentary of Al Baqarah : 255; Ali Imran : 2, 3, 6, 45 to 47, 49 to 51, 59; Nisa : 171, Ma-idah : 19, 75, 78 and Bara-at : 30 to know that Isa was only a prophet of Allah, like Adam and other prophets, not son of God or God.
Aqa Mahdi Puya says:
As stated in verse 49 of Qamar, Allah has created all things by a measure, and in verse 8 of Rad there is a measure of everything with Him. Planning and measuring are visible in every process of nature and creation. The particle fa implies precedence not consequence.
25:3وَاتَّخَذُوا مِن دُونِهِ آلِهَةً لَّا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ وَلَا يَمْلِكُونَ لِأَنفُسِهِمْ ضَرًّا وَلَا نَفْعًا وَلَا يَمْلِكُونَ مَوْتًا وَلَا حَيَاةً وَلَا نُشُورًا
Yet they have taken gods besides Him who create nothing and have themselves been created, and who have no control over their own harm or benefit and have no control over [their own] death, life, or resurrection.
Agha Ali Puya Commentary
Commentary on Quran 25:3
[Pooya/Ali Commentary 25:3]
Allah alone is the creator. The whole universe and all that which is in it is created by Him. No created being can either create anything or control the working of creation which includes life, death and resurrection besides other manifestations.
25:4وَقَالَ الَّذِينَ كَفَرُوا إِنْ هَذَا إِلَّا إِفْكٌ افْتَرَاهُ وَأَعَانَهُ عَلَيْهِ قَوْمٌ آخَرُونَ فَقَدْ جَاءُوا ظُلْمًا وَزُورًا
The faithless say, ‘This is nothing but a lie that he has fabricated, and other people have abetted him in it.’ Thus they have certainly come out with wrongdoing and falsehood.
Agha Ali Puya Commentary
Commentary on Quran 25:4
[Pooya/Ali Commentary 25:4]
The disbelievers said that the Quran was invented by the Holy Prophet with the aid of other people, the Jews and the Christians. In fact their charges were false. They resorted to falsehood due to their habit of iniquity.
25:5وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا فَهِيَ تُمْلَى عَلَيْهِ بُكْرَةً وَأَصِيلًا
They say, ‘He has taken down myths of the ancients, and they are dictated to him morning and evening.’
Agha Ali Puya Commentary
Commentary on Quran 25:5
[Pooya/Ali Commentary 25:5]
Refer to the commentary of An-am : 25 and 26.
Aqa Mahdi Puya says:
Verses 4 and 5 point to the confusion in the minds of the disbelievers which is a positive proof of their falsehood.
25:6قُلْ أَنزَلَهُ الَّذِي يَعْلَمُ السِّرَّ فِي السَّمَاوَاتِ وَالْأَرْضِ إِنَّهُ كَانَ غَفُورًا رَّحِيمًا
Say, ‘It has been sent down by Him who knows the hidden in the heavens and the earth. Indeed He is all-forgiving, all-merciful.’
Agha Ali Puya Commentary
Commentary on Quran 25:6
[Pooya/Ali Commentary 25:6]
The wisdom, the Quran teaches man, can only come from Allah to whom (alone) is known the secret of the whole creation.
25:7وَقَالُوا مَالِ هَذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ لَوْلَا أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا
And they say, ‘What sort of apostle is this who eats food and walks in the marketplaces? Why has not an angel been sent down to him so as to be a warner along with him?’
Agha Ali Puya Commentary
Commentary on Quran 25:7
[Pooya/Ali Commentary 25:7]
The Holy Prophet was sent to give practical example to mankind as to how a human being should live in this world by following the commands and injunctions of the religion of Allah. Angels would be no use to people as messengers, and if they came, it might cause more confusion and wonder than understanding in the minds of the people. See Anbiya : 7 and 8. The Holy Prophet, as a teacher for mankind, shared their joys and sorrows, mingled in their life and was acquainted with their doings.
25:8أَوْ يُلْقَى إِلَيْهِ كَنزٌ أَوْ تَكُونُ لَهُ جَنَّةٌ يَأْكُلُ مِنْهَا وَقَالَ الظَّالِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلًا مَّسْحُورًا
Or, ‘[Why is not] a treasure thrown to him, or [why does] he [not] have a garden from which he may eat?’ And the wrongdoers say, ‘You are just following a bewitched man.’
Agha Ali Puya Commentary
Commentary on Quran 25:8
[Pooya/Ali Commentary 25:8]
Refer to the commentary of Hud : 12 (treasure) and Bani Israil : 47 (man bewitched).
25:9انظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا فَلَا يَسْتَطِيعُونَ سَبِيلًا
Look, how they coin epithets for you; so they go astray, and cannot find the way.
Agha Ali Puya Commentary
Commentary on Quran 25:9
[Pooya/Ali Commentary 25:9]
The charges the enemies of the Holy Prophet made against him recoiled on them. The men who perversely reject the truth not only go astray but also never find any way to come back to the right path.
25:10تَبَارَكَ الَّذِي إِن شَاءَ جَعَلَ لَكَ خَيْرًا مِّن ذَلِكَ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ وَيَجْعَل لَّكَ قُصُورًا
Blessed is He who will grant you better than that if He wishes—gardens with streams running in them, and He will make for you palaces.
[Pooya/Ali Commentary 25:10]
25:11بَلْ كَذَّبُوا بِالسَّاعَةِ وَأَعْتَدْنَا لِمَن كَذَّبَ بِالسَّاعَةِ سَعِيرًا
Indeed, they deny the Hour, and We have prepared a Blaze for those who deny the Hour.
[Pooya/Ali Commentary 25:11]
Aqa Mahdi Puya says:
The disbelievers do not believe in Allah, His prophet and His religion because they deny the life of hereafter when justice and truth will triumph. They live in the dominion of evil. They will be punished as shown in these verses.
25:12إِذَا رَأَتْهُم مِّن مَّكَانٍ بَعِيدٍ سَمِعُوا لَهَا تَغَيُّظًا وَزَفِيرًا
When it sights them from a distant place, they will hear it raging and roaring.
[Pooya/Ali Commentary 25:12] (see commentary for verse 11)
25:13وَإِذَا أُلْقُوا مِنْهَا مَكَانًا ضَيِّقًا مُّقَرَّنِينَ دَعَوْا هُنَالِكَ ثُبُورًا
And when they are cast into a narrow place in it, bound together [in chains], they will pray for [their own] annihilation.
[Pooya/Ali Commentary 25:13] (see commentary for verse 11)
25:14لَّا تَدْعُوا الْيَوْمَ ثُبُورًا وَاحِدًا وَادْعُوا ثُبُورًا كَثِيرًا
[They will be told:] ‘Do not pray for a single annihilation today, but pray for many annihilations!’
[Pooya/Ali Commentary 25:14] (see commentary for verse 11)
25:15قُلْ أَذَلِكَ خَيْرٌ أَمْ جَنَّةُ الْخُلْدِ الَّتِي وُعِدَ الْمُتَّقُونَ كَانَتْ لَهُمْ جَزَاءً وَمَصِيرًا
Say, ‘Is that better, or the everlasting paradise promised to the Godwary, which will be their reward and destination?’
[Pooya/Ali Commentary 25:15]
25:16لَّهُمْ فِيهَا مَا يَشَاءُونَ خَالِدِينَ كَانَ عَلَى رَبِّكَ وَعْدًا مَّسْئُولًا
There they will have whatever they wish, abiding [forever]—a promise [much] besought, [binding] on your Lord.
[Pooya/Ali Commentary 25:16]
25:17وَيَوْمَ يَحْشُرُهُمْ وَمَا يَعْبُدُونَ مِن دُونِ اللَّهِ فَيَقُولُ أَأَنتُمْ أَضْلَلْتُمْ عِبَادِي هَؤُلَاءِ أَمْ هُمْ ضَلُّوا السَّبِيلَ
On the day that He will muster them and those whom they worship besides Allah, He will say, ‘Was it you who led astray these servants of Mine, or did they themselves stray from the way?’
[Pooya/Ali Commentary 25:17]
25:18قَالُوا سُبْحَانَكَ مَا كَانَ يَنبَغِي لَنَا أَن نَّتَّخِذَ مِن دُونِكَ مِنْ أَوْلِيَاءَ وَلَكِن مَّتَّعْتَهُمْ وَآبَاءَهُمْ حَتَّى نَسُوا الذِّكْرَ وَكَانُوا قَوْمًا بُورًا
They will say, ‘Immaculate are You! It does not behoove us to take any wali in Your stead! But You provided for them and their fathers until they forgot the Reminder, and they were a ruined lot.’
[Pooya/Ali Commentary 25:18]
Aqa Mahdi Puya says:
Wali is he who is near. A master is the wali of his slave; and likewise a slave is the wali of his master. Two friends or two neighbours are near to each other, therefore one is wali of another. Allah is the wali of the believers; and the believers are the awliya of Allah. In this verse awliya means friends, not guardians, because it refers to the false gods who are questioned.
25:19فَقَدْ كَذَّبُوكُم بِمَا تَقُولُونَ فَمَا تَسْتَطِيعُونَ صَرْفًا وَلَا نَصْرًا وَمَن يَظْلِم مِّنكُمْ نُذِقْهُ عَذَابًا كَبِيرًا
So they will certainly impugn you in what you say, and you will neither be able to circumvent [punishment] nor find help, and whoever of you does wrong, We shall make him taste a terrible punishment.
[Pooya/Ali Commentary 25:19]
25:20وَمَا أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلَّا إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِي الْأَسْوَاقِ وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ وَكَانَ رَبُّكَ بَصِيرًا
We did not send any apostles before you but that they indeed ate food and walked in marketplaces. We have made you a [means of] test for one another, [to see] if you will be patient and steadfast, and your Lord is all-seeing.
[Pooya/Ali Commentary 25:20]
This verse gives answer to the question asked by the disbelievers in verse 7.
The believers have been advised to bear hardships inflicted upon them by the disbelievers to serve the cause of Allah.
25:21وَقَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا لَوْلَا أُنزِلَ عَلَيْنَا الْمَلَائِكَةُ أَوْ نَرَى رَبَّنَا لَقَدِ اسْتَكْبَرُوا فِي أَنفُسِهِمْ وَعَتَوْا عُتُوًّا كَبِيرًا
Those who do not expect to encounter Us say, ‘Why have angels not been sent down to us, or why do we not see our Lord?’ Certainly, they are full of arrogance within their souls and have become terribly defiant.
[Pooya/Ali Commentary 25:21]
Many a clear signs of Allah was made visible to the disbelievers on several occasions but they belied each of them because of their rebellious nature, a satanic tendency. Their arrogance and insolence were beyond all bounds. Like the Jews (in al Baqarah : 55) they insisted upon seeing Allah with their own eyes which turned blind because of falsehood.
Aqa Mahdi Puya says:
The tendency of the disbelievers to reject whatever is not experienced by the senses is still the yardstick of truth among the so-called educated persons.
25:22يَوْمَ يَرَوْنَ الْمَلَائِكَةَ لَا بُشْرَى يَوْمَئِذٍ لِّلْمُجْرِمِينَ وَيَقُولُونَ حِجْرًا مَّحْجُورًا
The day they will see the angels, there will be no good news for the guilty on that day, and they will say, ‘Keep off [from paradise]!’
[Pooya/Ali Commentary 25:22]
The disbelievers will see the angels on the day of reckoning who will inform them that they will not be allowed to enter the land of eternal bliss. By hijran mahjura it has been made emphatic and definite.
25:23وَقَدِمْنَا إِلَى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَّنثُورًا
Then We shall attend to the works they have done and then turn them into scattered dust.
[Pooya/Ali Commentary 25:23]
Even the good deeds of the disbelievers, if any, will be dissipated as if they were dust flying about in the wind. They will have no value at all because the disbelievers did not believe in Allah and the hereafter.
Imam Muhammad bin Ali al Baqir said:
"It is also applicable to those who regularly prayed salat and observed fasts but did not abstain from forbidden acts."
Imam Jafar bin Muhammad as Sadiq said:
"The good deeds of the enemies of the Ahl ul Bayt will be of no use to them on the day of judgement."
25:24أَصْحَابُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرًّا وَأَحْسَنُ مَقِيلًا
On that day the inhabitants of paradise will be in the best abode and an excellent resting place.
[Pooya/Ali Commentary 25:24]
25:25وَيَوْمَ تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ وَنُزِّلَ الْمَلَائِكَةُ تَنزِيلًا
The day when the sky with its clouds will be split open, and the angels will be sent down [in a majestic] descent,
[Pooya/Ali Commentary 25:25]
The day of judgement will be a day of terrible hardships for the disbelievers. What we cannot see now will be clearly visible. The sky, which now appears remote and blank, will be rent asunder. There will appear the holy spirits of all grades of excellence, and the true majesty and glory of Allah will be visible as it should be in reality.
Aqa Mahdi Puya says:
Here sama means the various spheres, one upon the other, like the clouds which cover the space above them. Shaq means the removal of the cover like a cloth is torn asunder. Then the dwellers of the upper spheres will descend. In verse 104 of Anbiya it is said that the heavens will be rolled up like a written scroll. In verse 29 of Shura it is said that all the living things will be gathered together if He wills. Verses 4 to 6 of Waqi-ah say that the earth will be shaken up convulsively, the mountains bruised and crushed, turned to dust, floating in the air. Verses 7 to 9 of Qiyamah say that the eyes will be dazed, the moon eclipsed, and the sun and the moon are conjoined. Verses 8 to 10 of Mursalat say that the stars will be obliterated, the heavens split asunder, the mountains will be reduced to dust and blown away. Verse 19 of Naba says that the heavens will be opened wide as if there were doors. There are similar descriptions in Takwir, Infitar and Inshiqaq also.
A close study of these verses indicate that just before the day of resurrection all the barriers of time and space which separate the conscious beings from each other will be removed.
25:26الْمُلْكُ يَوْمَئِذٍ الْحَقُّ لِلرَّحْمَنِ وَكَانَ يَوْمًا عَلَى الْكَافِرِينَ عَسِيرًا
on that day true sovereignty will belong to the All-beneficent, and it will be a hard day for the faithless.
[Pooya/Ali Commentary 25:26] (see commentary for verse 25)
25:27وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَى يَدَيْهِ يَقُولُ يَالَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا
It will be a day when the wrongdoer will bite his hands, saying, ‘I wish I had followed the Apostle’s way!
[Pooya/Ali Commentary 25:27]
Aqa Mahdi Puya says:
The unjust referred to in this verse are those who had gone astray after receiving the guidance. They were among those who declared belief in Allah and His prophet and His religion. After seeing and accepting the clear evidences they had deviated from the right path as said in verse 19 of Ali Imran. There were quite a few like these among the companions of the Holy Prophet.
25:28يَا وَيْلَتَى لَيْتَنِي لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا
Woe to me! I wish I had not taken so and so as a friend!
[Pooya/Ali Commentary 25:28]
Do not make friends with any one who openly or secretly has opposed the commands of Allah and the Holy Prophet. The thoroughly purified Ahl ul Bayt are alone the best medium to reach the nearness of the absolute pure. Be their friends and followers. A warning has been given in these verses not to choose or accept any one, other than the thoroughly purified, as the guide-leader (Imam), particularly those who on account of their spiritual impurity openly defied the commands of Allah and the Holy Prophet regarding the wilayah and imamah of Ali ibn abi Talib and the Imams in his progeny through Bibi Fatimah Zahra. Please refer to hadith al thaqalayn under "Essentials: For the readers of the Holy Quran"; commentary of al Ma-idah : 5 and 67; Ali Imran : 61; Ahzab : 33.
The impurity of evil in the opponents of the Ahl ul Bayt always betrays people in time of need.
25:29لَّقَدْ أَضَلَّنِي عَنِ الذِّكْرِ بَعْدَ إِذْ جَاءَنِي وَكَانَ الشَّيْطَانُ لِلْإِنسَانِ خَذُولًا
Certainly he led me astray from the Reminder after it had come to me, and Satan is a deserter of man.’
[Pooya/Ali Commentary 25:29] (see commentary for verse 28)
25:30وَقَالَ الرَّسُولُ يَارَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَذَا الْقُرْآنَ مَهْجُورًا
And the Apostle will say, ‘O my Lord! Indeed my people consigned this Quran to oblivion.’
[Pooya/Ali Commentary 25:30]
The Holy Prophet refers to those of his followers who have been described in verses 28 and 29, who separated the Quran from the Ahl ul Bayt and shackled both of them head to foot as shown by history.
25:31وَكَذَلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا مِّنَ الْمُجْرِمِينَ وَكَفَى بِرَبِّكَ هَادِيًا وَنَصِيرًا
That is how for every prophet We assigned an enemy from among the guilty, and your Lord suffices as helper and guide.
[Pooya/Ali Commentary 25:31]
Falsehood (of the sinners) is always hostile to truth but those who adhere to truth should not have any apprehension because Allah helps those who sincerely work in His cause.
25:32وَقَالَ الَّذِينَ كَفَرُوا لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً وَاحِدَةً كَذَلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ وَرَتَّلْنَاهُ تَرْتِيلًا
The faithless say, ‘Why has not the Quran been sent down to him all at once?’ So it was, that We may strengthen your heart with it, and We have recited it [to you] in a measured tone.
[Pooya/Ali Commentary 25:32]
Aqa Mahdi Puya says:
The purpose of gradual revelation is to make people understand the meaning of every verse; and let them become familiar with the proper recitation of the Quran. Refer to the commentary of al Baqarah : 2 and my essay "The genuineness of the Holy Quran."
25:33وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَاكَ بِالْحَقِّ وَأَحْسَنَ تَفْسِيرًا
They do not bring you any representation but that We bring you the truth [in reply to them] and the best exposition.
[Pooya/Ali Commentary 25:33]
25:34الَّذِينَ يُحْشَرُونَ عَلَى وُجُوهِهِمْ إِلَى جَهَنَّمَ أُولَئِكَ شَرٌّ مَّكَانًا وَأَضَلُّ سَبِيلًا
Those who will be mustered [fallen] on their faces toward hell, they are the worse situated and further astray from the [right] way.
[Pooya/Ali Commentary 25:34]
25:35وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَا مَعَهُ أَخَاهُ هَارُونَ وَزِيرًا
Certainly We gave Moses the Book and We made Aaron, his brother, accompany him as a minister.
[Pooya/Ali Commentary 25:35]
Refer to the commentary of Ta Ha : 9 to 98 for Musa and Harun and Muhammad and Ali, also refer to the commentary of al Baqarah : 51; Bara-at : 41 and Maryam : 53; and Ali Imran : 52 and 53 for dawat dhil ashirah in which Ali was appointed as the supporter and successor of the Holy Prophet right from the beginning of the open declaration of his prophethood.
Aqa Mahdi Puya says:
According to verse 5 of al Muzzammil the prophetic mission (receiving orders, instructions and revelations from Allah and conveying them to people) is a heavy burden or onerous responsibility because of which Musa asked for a supporter and his request was granted, and likewise Ali was given to Muhammad as said in verses 1 to 4 of al Inshirah. The verses of the Quran mentioned in this connection assert that the supporter should have the same qualities and purification of soul as the person who is supported has.
The Holy Prophet said:
"Ali is my brother here and in the hereafter. He is from me and I am from him. I and Ali are from the same light."
25:36فَقُلْنَا اذْهَبَا إِلَى الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا فَدَمَّرْنَاهُمْ تَدْمِيرًا
Then We said, ‘Let the two of you go to the people who have denied Our signs.’ Then We destroyed them utterly.
[Pooya/Ali Commentary 25:36] (see commentary for verse 35)
25:37وَقَوْمَ نُوحٍ لَّمَّا كَذَّبُوا الرُّسُلَ أَغْرَقْنَاهُمْ وَجَعَلْنَاهُمْ لِلنَّاسِ آيَةً وَأَعْتَدْنَا لِلظَّالِمِينَ عَذَابًا أَلِيمًا
And Noah’s people, We drowned them when they impugned the apostles, and We made them a sign for mankind, and We have prepared for the wrongdoers a painful punishment.
[Pooya/Ali Commentary 25:37]
For Nuh and his people see commentary of Araf : 59 to 64; Yunus : 71 to 73; Hud : 25 to 49; Anbiya : 76 and 77; Muminun : 23 to 30.
25:38وَعَادًا وَثَمُودَ وَأَصْحَابَ الرَّسِّ وَقُرُونًا بَيْنَ ذَلِكَ كَثِيرًا
And ‘Ad and Thamud, and the people of Rass, and many generations between them.
[Pooya/Ali Commentary 25:38]
For the people of Ad see commentary of Araf : 65 to 72; Hud : 50 to 60; Ibrahim : 9. For the people of Thamud see commentary of Araf : 73 to 79; Hud : 61 to 68; Ibrahim : 9; Hijr : 80 to 84.
Aqa Mahdi Puya says:
Commentators have given various accounts of the companions of al Rass. The root meaning of rass is an old well or shallow water-pit. They were people who disobeyed their prophet and were destroyed.
Imam Ali bin Musa ar Ridha reported on the authority of Imam Husayn bin Ali that a man from Banu Tamim came to Ali and asked him as to who were the people of al Rass.
Imam Ali said:
"You have asked a question no one has yet investigated; and there is no one except me who can give you the answer because there is no verse in the Quran but I know when, where and why it was revealed. The treasures of knowledge Allah has given me are inexhaustible, but there are very few who want to know. The seekers of truth and wisdom shall miss me when they will not find me among them to know that which is unknown to any scholar.
The people of al Rass worshipped the pine tree which Yafas, son of Nuh, planted beside a spring called Dushab, particularly created by Allah for Nuh, after the great flood. After Sulayman, son of Dawud, there were twelve towns, between Adharbayjan and Arminia on the river known as Rass, in which these people lived. The names of the twelve towns were
(i) Aban (ii) Adhur (iii) Day (iv) Bahman (v) Isfandar (vi) Farwardin (vii) Ardi Bahist (vii) Khurdad (ix) Mardad (x) Tir (xi) Mihr (xii) Shahryur. Isfandar was the largest town in which was the pine tree the people worshipped. Tarkuz son of Ghayur son of Yarishk son of Sazan son of Nimrud son of Kanan was their king. It was strictly prohibited to use the water of the spring for any purpose because if it dried, they presumed, their god would die. An Israelite prophet, a descendant of prophet Yaqub, was sent to show the right path of Allah to them, but they did not give up the worship of the pine tree. At last Allah made the tree dead. The people, in a fury of revenge, buried the prophet alive in a well. Then the wrath of Allah seized them. All perished. No one survived."
(Manhaj al Sadiqin and Umdah al Bayan)
25:39وَكُلًّا ضَرَبْنَا لَهُ الْأَمْثَالَ وَكُلًّا تَبَّرْنَا تَتْبِيرًا
For each of them We drew examples, and each We destroyed utterly.
[Pooya/Ali Commentary 25:39] (see commentary for verse 38)
25:40وَلَقَدْ أَتَوْا عَلَى الْقَرْيَةِ الَّتِي أُمْطِرَتْ مَطَرَ السَّوْءِ أَفَلَمْ يَكُونُوا يَرَوْنَهَا بَلْ كَانُوا لَا يَرْجُونَ نُشُورًا
Certainly they must have passed the town on which an evil shower was rained. Have they not seen it? Rather, they did not expect resurrection [to happen].
[Pooya/Ali Commentary 25:40]
This refers to Lut's story and the destruction of Sodom. See commentary of Araf : 80 to 84; Hijr : 57 to 77 and Anbiya : 74, 75.
25:41وَإِذَا رَأَوْكَ إِن يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَذَا الَّذِي بَعَثَ اللَّهُ رَسُولًا
When they see you they just take you in derision: ‘Is this the one whom Allah has sent as an apostle!?
[Pooya/Ali Commentary 25:41]
25:42إِن كَادَ لَيُضِلُّنَا عَنْ آلِهَتِنَا لَوْلَا أَن صَبَرْنَا عَلَيْهَا وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذَابَ مَنْ أَضَلُّ سَبِيلًا
Indeed he was about to lead us astray from our gods, had we not stood firm by them.’ Soon they will know, when they sight the punishment, who is further astray from the [right] way.
[Pooya/Ali Commentary 25:42]
25:43أَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ أَفَأَنتَ تَكُونُ عَلَيْهِ وَكِيلًا
Have you seen him who has taken his desire to be his god? Is it your duty to watch over him?
[Pooya/Ali Commentary 25:43]
The man who worships his own passions and vain inclinations is the most hopeless to teach, lead or guide.
25:44أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ إِنْ هُمْ إِلَّا كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ سَبِيلًا
Do you suppose that most of them listen or exercise their reason? They are just like cattle; indeed, they are further astray from the way.
[Pooya/Ali Commentary 25:44]
Refer to the commentary of Araf : 179 and Anfal : 55 and 56.
25:45أَلَمْ تَرَ إِلَى رَبِّكَ كَيْفَ مَدَّ الظِّلَّ وَلَوْ شَاءَ لَجَعَلَهُ سَاكِنًا ثُمَّ جَعَلْنَا الشَّمْسَ عَلَيْهِ دَلِيلًا
Have you not regarded how your Lord spreads the twilight? (Had He wished He would have made it stand still.) Then We made the sun a beacon for it.
[Pooya/Ali Commentary 25:45]
Shadow of everything is lengthened out at sunrise, and as the sun rises higher and higher it contracts. "If Allah willed, He could make it stationary" implies that it is Allah who effects all the physical changes; none of them are brought about on their own, independent of the divine will which governs the working of nature.
Aqa Mahdi Puya says:
The shadow is not darkness nor negation of light. It is weakened light caused by an opaque object facing the source of light. The shadow changes length and direction due to the movement of the light-giving object, otherwise it would retain its length for ever as described in verses 71 and 72 of al Qasas. The shadow follows the light in reverse. The relation between light and shadow is so geometrically fixed that many astronomical calculations are based upon it.
According to the theosophical interpretation the whole dimensional sphere is a shadow of the non-physical sphere about it, and this non-physical sphere is the shadow of another spiritual sphere above it, and like that it continues upto the last sphere of finite being. The length of the shadow increases and decreases in proportion to the extent it turns towards the infinite or absolute light.
It is mentioned in Minhaj al Sadiqin and Umdah al Bayan that the withdrawal of light refers to the period between Isa and the Holy Prophet, in which there was a temporary suspension of the heavenly guidance. Another interpretation refers to the miraculous event of the return of the sunlight after the sun had set when the Holy Prophet invoked Allah so that Imam Ali could pray his afternoon salat which he missed because the Holy Prophet, in the state of receiving revelation, was reposing in his lap. This event has been reported in Tarikh al Khamis, Rawzat al Ahbab, Habib al Siyar and Rawdzat al Safa.
25:46ثُمَّ قَبَضْنَاهُ إِلَيْنَا قَبْضًا يَسِيرًا
Then We retract it toward Ourselves, with a gentle retracting.
[Pooya/Ali Commentary 25:46] (see commentary for verse 45)
25:47وَهُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِبَاسًا وَالنَّوْمَ سُبَاتًا وَجَعَلَ النَّهَارَ نُشُورًا
It is He who made for you the night as a covering and sleep for rest and He made the day a recall to life.
[Pooya/Ali Commentary 25:47]
25:48وَهُوَ الَّذِي أَرْسَلَ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ وَأَنزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا
And it is He who sends the winds as harbingers of His mercy, and We send down from the sky purifying water,
[Pooya/Ali Commentary 25:48]
Aqa Mahdi Puya says:
To represent too strongly and to intensify tahir, tahura is used here for rain-water which is not only pure but is the best purifying agent known to us.
25:49لِّنُحْيِيَ بِهِ بَلْدَةً مَّيْتًا وَنُسْقِيَهُ مِمَّا خَلَقْنَا أَنْعَامًا وَأَنَاسِيَّ كَثِيرًا
with which We revive a dead country and provide water to many of the cattle and humans We have created.
[Pooya/Ali Commentary 25:49]
Refer to the commentary of Araf : 57 and 58.
25:50وَلَقَدْ صَرَّفْنَاهُ بَيْنَهُمْ لِيَذَّكَّرُوا فَأَبَى أَكْثَرُ النَّاسِ إِلَّا كُفُورًا
Certainly We distribute it among them so that they may take admonition. But most people are only intent on ingratitude.
[Pooya/Ali Commentary 25:50] (see commentary for verse 49)
25:51وَلَوْ شِئْنَا لَبَعَثْنَا فِي كُلِّ قَرْيَةٍ نَّذِيرًا
Had We wished, We would have sent a warner to every town.
[Pooya/Ali Commentary 25:51]
25:52فَلَا تُطِعِ الْكَافِرِينَ وَجَاهِدْهُم بِهِ جِهَادًا كَبِيرًا
So do not obey the faithless, but wage a great jihad against them with it.
[Pooya/Ali Commentary 25:52]
25:53وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَذَا عَذْبٌ فُرَاتٌ وَهَذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَّحْجُورًا
It is He who merged the two seas: this one sweet and agreeable, and that one briny and bitter, and between the two He set a barrier and a forbidding hindrance.
[Pooya/Ali Commentary 25:53]
Barzakh is used here as in verse 100 of Al Muminun - a barrier between two extremes.
Aqa Mahdi Puya says:
It may also refer to the spiritual and the physical or good and bad currents or courses in the process of existence with a distinguished medium (a barrier) between them which prevents the mixing or intermingling of the two.
25:54وَهُوَ الَّذِي خَلَقَ مِنَ الْمَاءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَصِهْرًا وَكَانَ رَبُّكَ قَدِيرًا
It is He who created the human being from water, then invested him with ties of blood and marriage, and your Lord is all-powerful.
[Pooya/Ali Commentary 25:54]
It is mentioned in Rawdzat al Ahbab and Tarikh al Khamis, and also reported by Tabari, Tibrani, Ahmad bin Hanbal and Ibn Asakir that the betrothal of Fatimah and Ali - as revealed to the Holy Prophet - was ordained by Allah, who, the Holy Prophet said to his daughter, had informed him of His choice from the noblest on the earth of two blessed men, one being her father and the other her husband; and that He had decreed his (the Holy Prophet's) lineal descendants to spring forth from the couple (Ali and Fatimah) and not from himself.
Earlier, before their marriage, Abu Bakr, Umar and Abdur Rahman had expressed their desires to marry the daughter of the Holy Prophet, but the Holy Prophet made known the fact to all and sundry that Allah would choose the husband of Fatimah. Then they went to Ali, and, after telling him about their unsuccessful attempt, advised him to try his hand at this venture, as to marry Bibi Fatimah was a great privilege and the best blessings Allah could bestow on a man in this world and the hereafter. Ali went to the house of Ummi Salima and knocked at the door. The Holy Prophet was in. He said to Ummi Salima: "Go and open the door. On your door is standing the man who loves Allah and the messenger of Allah and Allah and His messenger love him the most." Ali entered, greeted the Holy Prophet and sat before him with his usual graceful demureness.
The Holy Prophet asked: "What it is that brings you here? Do you want to marry Fatimah?"
Ali said: "O Messenger of Allah, you have brought me up as your own son. You alone have the right to decide everything that concerns me."
"What can you offer as a dower?" The Holy Prophet asked.
"Everything is known to you. I have a horse, a camel, a coat of mail and a sword," Ali replied.
"You need the horse and the sword to defend the truth, the camel to earn your livelihood, but you do not need the coat of mail, so sell it," said the Holy Prophet.
Ali sold it for 500 dirhams. When he brought the money to pay the dower, the Holy Prophet informed Ali that the man to whom he sold the coat of mail was Jibrail.
"O Ali, Jibrail has returned the coat of mail to me and conveyed the decree of Allah that your marriage with Fatimah has already been solemnized in the heaven and I have been I commanded to do the same here," said the Holy Prophet.
25:55وَيَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَنفَعُهُمْ وَلَا يَضُرُّهُمْ وَكَانَ الْكَافِرُ عَلَى رَبِّهِ ظَهِيرًا
They worship besides Allah that which neither brings them any benefit nor causes them any harm, and the faithless one is ever an abettor against his Lord.
[Pooya/Ali Commentary 25:55]
25:56وَمَا أَرْسَلْنَاكَ إِلَّا مُبَشِّرًا وَنَذِيرًا
We did not send you except as a bearer of good news and as a warner.
[Pooya/Ali Commentary 25:56]
25:57قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَن شَاءَ أَن يَتَّخِذَ إِلَى رَبِّهِ سَبِيلًا
Say, ‘I do not ask you any reward for it, except that anyone who wishes should take the way to his Lord.’
[Pooya/Ali Commentary 25:57]
Aqa Mahdi Puya says:
All the prophets who were sent before the Holy Prophet conveyed the message and guidance from Allah to the people, but obviously as commanded by Allah did not ask of them any recompense for the toils of the prophethood. Only the Holy Prophet had the unique distinction of receiving Allah's command to say to those of his followers who want to take the way to Allah. As said in Shura : 23 "No recompense do I ask of you for this (the toils of the prophethood) except the love of (my) relatives (Ahl ul Bayt)." It implies that the Ahl ul Bayt is the only means of access to Allah. Therefore whoso pays the recompense derives benefits for himself as made clear in verse 47 of Saba. The Holy Prophet's recompense is only due from Allah.
25:58وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ وَسَبِّحْ بِحَمْدِهِ وَكَفَى بِهِ بِذُنُوبِ عِبَادِهِ خَبِيرًا
Put your trust in the Living One who does not die, and celebrate His praise. He suffices as one all-aware of the sins of His servants.
[Pooya/Ali Commentary 25:58]
25:59الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ الرَّحْمَنُ فَاسْأَلْ بِهِ خَبِيرًا
He, who created the heavens and the earth and whatever is between them in six days, and then settled on the Throne, the All-beneficent; so ask someone who is well aware about Him.
[Pooya/Ali Commentary 25:59]
Refer to the commentary of Araf : 54; Yunus : 3; Hud : 7.
25:60وَإِذَا قِيلَ لَهُمُ اسْجُدُوا لِلرَّحْمَنِ قَالُوا وَمَا الرَّحْمَنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًا
When they are told: ‘Prostrate yourselves before the All-beneficent,’ they say, ‘What is ‘‘the All-beneficent’’? Shall we prostrate ourselves before whatever you bid us?’ And it increases their aversion.
[Pooya/Ali Commentary 25:60]
Prostrate yourself before Allah after reciting this verse as the Holy Prophet used to do.
Refer to the commentary of al Fatihah : 1 and Bani Israil : 110.
25:61تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا
Blessed is He who appointed houses in the sky and set in it a lamp and a shining moon.
[Pooya/Ali Commentary 25:61]
Aqa Mahdi Puya says:
Buruj (constellations) refers to the signs of the Zodiac, which mark the path of the planets in the heavens. See commentary of Hijr : 16.
25:62وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا
It is He who made the night and the day alternate for someone who desires to take admonition, or desires to give thanks.
[Pooya/Ali Commentary 25:62]
See commentary of Ali Imran : 190 and Bani Israil : 12.
25:63وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا
The servants of the All-beneficent are those who walk humbly on the earth, and when the ignorant address them, say, ‘Peace!’
[Pooya/Ali Commentary 25:63]
Even the aggressive attitude during the exchange of views should not be countered with harshness. The gracious servants of Allah say on such occasions: "Peace".
Once a hoodlum met Imam Ali bin Husayn Zayn al Abidin and assaulted him with a barrage of insults and abuses for no reason at all.
The Imam said:
"If what you say is true, may Allah forgive me; and if you are lying, then Allah may forgive you."
It is said that the Jews used to abuse Prophet Isa whenever they met him in public places, but he always had a good word for them, because, according to him, a man brings out that which is inside his self or soul.
25:64وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا
Those who spend the night for their Lord, prostrating and standing [in worship].
[Pooya/Ali Commentary 25:64]
25:65وَالَّذِينَ يَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَامًا
Those who say, ‘Our Lord! Turn away from us the punishment of hell. Indeed its punishment is enduring.
[Pooya/Ali Commentary 25:65]
25:66إِنَّهَا سَاءَتْ مُسْتَقَرًّا وَمُقَامًا
Indeed it is an evil station and abode.’
[Pooya/Ali Commentary 25:66]
25:67وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَلِكَ قَوَامًا
Those who are neither wasteful nor tightfisted when spending, but balanced between these [two extremes].
[Pooya/Ali Commentary 25:67]
25:68وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهًا آخَرَ وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَلَا يَزْنُونَ وَمَن يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا
Those who do not invoke another deity besides Allah, and do not kill a soul [whose life] Allah has made inviolable, except with due cause, and do not commit fornication. (Whoever does that shall encounter its retribution,
[Pooya/Ali Commentary 25:68]
Aqa Mahdi Puya says:
These verses are of the nature of parenthesis.
Verse 68 condemns false worship, the taking of life and fornication, but verse 70 says that even in the case of such crimes, if there is true repentance as tested by a changed life in conduct, Allah's mercy is available, and it will transform the repentant's nature from evil to good.
25:69يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا
the punishment being doubled for him on the Day of Resurrection. In it he will abide in humiliation forever,
[Pooya/Ali Commentary 25:69] (see commentary for verse 68)
25:70إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَأُولَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا
except those who repent, attain faith, and act righteously. For such, Allah will replace their misdeeds with good deeds, and Allah is all-forgiving, all-merciful.
[Pooya/Ali Commentary 25:70] (see commentary for verse 68)
25:71وَمَن تَابَ وَعَمِلَ صَالِحًا فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ مَتَابًا
And whoever repents and acts righteously indeed turns to Allah with due penitence).
[Pooya/Ali Commentary 25:71] (see commentary for verse 68)
25:72وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا
Those who do not give false testimony, and when they come upon frivolity, pass by with dignity.
[Pooya/Ali Commentary 25:72]
Aqa Mahdi Puya says:
These verses are conjunctive, in continuation of verses 63 to 67.
In these verses those righteous persons have been described who have earned the right to pray to Allah to appoint them as Imams to guide the pious. See commentary of al Baqarah : 124 and 128. The prayer of Ibrahim in verse 128 of al Baqarah, and the promise of Allah in verse 124 of al Baqarah support the interpretation Imam Jafar bin Muhammad as Sadiq gave as under:
"This verse refers to the holy Ahl ul Bayt from among whose offspring twelve Imams, one after another, were appointed by Allah."
25:73وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا
Those who, when reminded of the signs of their Lord, do not turn a deaf ear and a blind eye to them.
[Pooya/Ali Commentary 25:73] (see commentary for verse 72)
25:74وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
And those who say, ‘Our Lord! Give us joy and comfort in our spouses and offspring, and make us imams of the Godwary.’
[Pooya/Ali Commentary 25:74] (see commentary for verse 72)
25:75أُولَئِكَ يُجْزَوْنَ الْغُرْفَةَ بِمَا صَبَرُوا وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَامًا
Those shall be rewarded with sublime abodes for their patience and steadfastness, and they shall be met there with greetings and ‘Peace,’
[Pooya/Ali Commentary 25:75] (see commentary for verse 72)
25:76خَالِدِينَ فِيهَا حَسُنَتْ مُسْتَقَرًّا وَمُقَامًا
to abide in them [forever], an excellent station and abode.
[Pooya/Ali Commentary 25:76] (see commentary for verse 72)
25:77قُلْ مَا يَعْبَأُ بِكُمْ رَبِّي لَوْلَا دُعَاؤُكُمْ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامًا
Say, ‘Were it not for the sake of summoning you [to faith], what store my Lord would have set by you? But you impugned [me and my summons], so it will soon follow as a result.’
[Pooya/Ali Commentary 25:77]
Allah turns in mercy to those who pray to Him or call on Him. So the excellence of a man depends on the degree of sincerity and devotedness in his supplication unto Allah.
Aqa Mahdi Puya says:
The Quran clearly points the fact that the created beings in order to satisfy and fulfill their needs and demands have to turn to their Lord who bestows His grace, blessings and bounties on them corresponding to their sincerity and devotedness.
