37:1وَالصَّافَّاتِ صَفًّا
By the [angels] ranged in ranks,
Agha Ali Puya Commentary
Commentary on Quran 37:1
[Pooya/Ali Commentary 37:1]
Wa (and) is a conjunction, a word that connects sentences, clauses, and words, but it has been used in the Quran for several purposes. In these verses it has been used as an adjuration to witness the truth of a solemn affirmation and to emphasise that affirmation. It is a solemn appeal to a person or persons to believe in the important statements, made in these verses, on the basis of sublime and out of the ordinary evidence. Wa has been used here to assert, with special emphasis, the truth of that which is presented in order to render null and void expected rejection, if any.
Are the doers of the three things noted in these verses the same persons, or are they three distinct sets of persons? In either case, who are they? Many commentators take them to refer to angels and good men, the men of God, who strive and range themselves in Allah's service, defend truth and destroy the power base of evil, whenever necessary, and proclaim the truth of the word of Allah. Some commentators add "Lord of" in every verse, in which case wa becomes an oath, an invocation in the name of Allah, to assert the truth.
In sinlessness and infallibility, according to the Quran, the Holy Prophet and his Ahl ul Bayt, in addition to other prophets of Allah, are the only men of God. As per verses 33 of Al Ahzab and 61 of Ali Imran, they are the only "human beings" thoroughly purified. They are not only as pure and holy as the angels are but also stand high and above the angels in rank and honour, according to the commentary of Baqarah: 30 to 39. By becoming aware of the existence of the Holy Prophet and his Ahl ul Bayt Adam was declared superior to the angels who, when commanded by Allah, fell prostrate before him. So no other human being can be joined with the holy and pure angels in these verses as men of God except the Holy Prophet and his Ahl ul Bayt, because as said in Fatir: 19 to 22:-
"Alike are not the blind and those who can see, nor darkness and light, nor shade and heat, nor the living and the dead."
So the pure and the impure cannot be joined by the just and wise Lord together.
37:2فَالزَّاجِرَاتِ زَجْرًا
by the ones who drive [the clouds] vigorously,
Agha Ali Puya Commentary
Commentary on Quran 37:2
[Pooya/Ali Commentary 37:2] (see commentary for verse 1)
37:3فَالتَّالِيَاتِ ذِكْرًا
by the ones who recite the reminder:
Agha Ali Puya Commentary
Commentary on Quran 37:3
[Pooya/Ali Commentary 37:3] (see commentary for verse 1)
37:4إِنَّ إِلَهَكُمْ لَوَاحِدٌ
indeed your God is certainly One,
Agha Ali Puya Commentary
Commentary on Quran 37:4
[Pooya/Ali Commentary 37:4]
The unity of Allah is the most important message of the Quran.
Man has to know that he has not been created by a mere accident or as sport by any vain creative power or by any contending forces or by any purposeless mechanical process.
Man must know who is his creator and master and what are His qualities and powers and His rights over His creation.
The belief in the unity of Allah is so important and so essential for man that its significance has been frequently mentioned in the Quran.
In this connection refer particularly to the introduction of al Fatihah, commentary of Fatihah: 1 to 4 and Baqarah: 255.
37:5رَّبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَرَبُّ الْمَشَارِقِ
the Lord of the heavens and the earth and whatever is between them, and the Lord of the easts.
Agha Ali Puya Commentary
Commentary on Quran 37:5
[Pooya/Ali Commentary 37:5]
Mashariq is the plural of mashriq which means east.
There are many easts in the universe. The east that we know is not the only east, since the sun rises not only for our planet but many other planets in the solar system. There are several such galaxies in the universe with several suns and their planets and their easts.
Also refer to the commentary of Araf: 7. In Rahman: 17, Allah is called the Lord of the two easts and the two wests; and in Ma-arij: 40 He is the Lord of the easts and the wests. So Allah is the Lord of the worlds, the whole universe. His unity, mentioned in verse 4, comprehends every thing that has been created the heavens and the earth, and all between them. Wherever a sun rises in the universe and covers the area with its light is His dominion.
37:6إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ
Indeed We have adorned the lowest heaven with the finery of the stars,
Agha Ali Puya Commentary
Commentary on Quran 37:6
[Pooya/Ali Commentary 37:6]
Sama-ad dunya means the lowest heaven, nearest to the earth. It is said to be the seat of the exalted assembly of angels, as pointed out in verse 8. The beauty of the starry heaven is proverbial. Their marvellous beauty, their coherent grouping and harmonious working manifest the unity. control and wisdom of the one true creator.
The perfect, harmonious, undisturbed and continuous existence of creation in the heavens, under the precise laws made by Allah, cannot be disturbed or upset by any rebellious evil, so it is cast away on every side, repulsed, under a perpetual penalty, by a flaming fire.
Goodness is always protected by the all good against evil.
The men of God, mentioned in the commentary of verses 1 to 3 of this surah, are goodness personified or the true reflection or manifestation of the absolute goodness of the Lord, therefore every type of evil has been kept off from them. They have been thoroughly purified as per verse 33 of Ahzab. Also refer to Hijr: 40 and 42 and Bani Israil: 65 to know that Shaytan has no authority over the men of God mentioned above. Goodness is real and eternal. Evil is the consequence of the rebellious urge of the devil. It shall die its own death when the devil, along with his followers, goes to hell. So far as it lives in this world it cannot rise to the higher region of goodness, even if it tries to have a glimpse of the world of total righteousness. Its area of operation is the abyss.
No evil spirit can ever penetrate even the lowest heaven. Refer to the commentary of Hijr: 16 to 18.
After the advent of the Holy Prophet the doors of even the lowest regions were closed to the devils and evil spirits.
Prior to the advent of the Holy Prophet, the jinn and devils had access to the outskirts of heaven, and by assiduous eavesdropping secured some of the secrets of the upper world, which they communicated to soothsayers upon the earth. After the advent of the Holy Prophet they were driven from the heavens, and whenever they dared to approach, flaming bolts were hurled at them, appearing to mankind like falling stars.
Aqa Mahdi Puya says:
Those who are immersed in the worldly pleasures are unable to have any communion with the exalted beings of the higher sphere, even if they try to steal a glimpse of that which is there.
37:7وَحِفْظًا مِّن كُلِّ شَيْطَانٍ مَّارِدٍ
and to guard from any froward devil.
Agha Ali Puya Commentary
Commentary on Quran 37:7
[Pooya/Ali Commentary 37:7] (see commentary for verse 6)
37:8لَّا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَى وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ
They do not eavesdrop on the Supernal Elite—they are shot at from every side,
Agha Ali Puya Commentary
Commentary on Quran 37:8
[Pooya/Ali Commentary 37:8] (see commentary for verse 6)
37:9دُحُورًا وَلَهُمْ عَذَابٌ وَاصِبٌ
to drive them away, and there is a perpetual punishment for them—
Agha Ali Puya Commentary
Commentary on Quran 37:9
[Pooya/Ali Commentary 37:9] (see commentary for verse 6)
37:10إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ
except any who snatches a snatch, whereat a piercing flame pursues him.
[Pooya/Ali Commentary 37:10] (see commentary for verse 6)
37:11فَاسْتَفْتِهِمْ أَهُمْ أَشَدُّ خَلْقًا أَم مَّنْ خَلَقْنَا إِنَّا خَلَقْنَاهُم مِّن طِينٍ لَّازِبٍ
Ask them, is their creation more prodigious or [that of other creatures] that We have created? Indeed, We created them from a viscous clay.
[Pooya/Ali Commentary 37:11]
Man has been created from muddy clay. See commentary of Anam: 2; Araf: 12 and Sajdah: 7. Among men there are the disbelievers, the doubters, the evil-doers, the deniers of Allah's grace and mercy, who have forgotten their lowly state. There is a wonderful variety of created beings in His spacious creation. He has destroyed men like them, more stronger and powerful than them, in the past. He can, if He wills, wipe them off from the surface of the earth and bring another generation.
37:12بَلْ عَجِبْتَ وَيَسْخَرُونَ
Indeed you wonder, while they engage in ridicule,
[Pooya/Ali Commentary 37:12]
Refer to the commentary of Anam: 7 to 10, 125; Anbiya: 41; Hud: 7; Saba: 43.
37:13وَإِذَا ذُكِّرُوا لَا يَذْكُرُونَ
and [even] when admonished do not take admonition,
[Pooya/Ali Commentary 37:13] (see commentary for verse 12)
37:14وَإِذَا رَأَوْا آيَةً يَسْتَسْخِرُونَ
and when they see a sign they make it an object of ridicule,
[Pooya/Ali Commentary 37:14] (see commentary for verse 12)
37:15وَقَالُوا إِنْ هَذَا إِلَّا سِحْرٌ مُّبِينٌ
and say, ‘This is nothing but plain magic!’
[Pooya/Ali Commentary 37:15] (see commentary for verse 12)
37:16أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ
‘What! When we are dead and have become dust and bones, shall we be resurrected?
[Pooya/Ali Commentary 37:16]
Refer to the commentary of Rad: 5; Muminun: 33 to 37, 82; Naml: 67 and 68.
37:17أَوَآبَاؤُنَا الْأَوَّلُونَ
And our forefathers too?!’
[Pooya/Ali Commentary 37:17] (see commentary for verse 16)
37:18قُلْ نَعَمْ وَأَنتُمْ دَاخِرُونَ
Say, ‘Yes! And you will be utterly humble.’
[Pooya/Ali Commentary 37:18]
37:19فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ فَإِذَا هُمْ يَنظُرُونَ
It will be only a single shout and, behold, they will look on,
[Pooya/Ali Commentary 37:19]
Refer to the commentary of Ya Sin: 29, 49, 53 and 59.
37:20وَقَالُوا يَاوَيْلَنَا هَذَا يَوْمُ الدِّينِ
and say, ‘Woe to us! This is the Day of Retribution!’
[Pooya/Ali Commentary 37:20] (see commentary for verse 19)
37:21هَذَا يَوْمُ الْفَصْلِ الَّذِي كُنتُم بِهِ تُكَذِّبُونَ
‘This is the Day of Judgement that you used to deny!’
[Pooya/Ali Commentary 37:21] (see commentary for verse 19)
37:22احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ وَمَا كَانُوا يَعْبُدُونَ
‘Muster the wrongdoers and their mates and what they used to worship
[Pooya/Ali Commentary 37:22]
37:23مِن دُونِ اللَّهِ فَاهْدُوهُمْ إِلَى صِرَاطِ الْجَحِيمِ
besides Allah, and show them the way to hell!
[Pooya/Ali Commentary 37:23]
37:24وَقِفُوهُمْ إِنَّهُم مَّسْئُولُونَ
[But first] stop them! For they must be questioned.’
[Pooya/Ali Commentary 37:24]
37:25مَا لَكُمْ لَا تَنَاصَرُونَ
‘Why is it that you do not support one another [today]?’
[Pooya/Ali Commentary 37:25]
37:26بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ
‘Indeed, they are [meek and] submissive today!’
[Pooya/Ali Commentary 37:26]
The arrogance exhibited in life before death will be completely gone and the disbelievers will become very submissive.
37:27وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ
Some of them will turn to others, questioning each other.
[Pooya/Ali Commentary 37:27]
37:28قَالُوا إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ
They will say, ‘Indeed you used to accost us peremptorily.’
[Pooya/Ali Commentary 37:28]
37:29قَالُوا بَل لَّمْ تَكُونُوا مُؤْمِنِينَ
They will answer, ‘No, you [yourselves] had no faith.
[Pooya/Ali Commentary 37:29]
37:30وَمَا كَانَ لَنَا عَلَيْكُم مِّن سُلْطَانٍ بَلْ كُنتُمْ قَوْمًا طَاغِينَ
We had no authority over you. No, you [yourselves] were a rebellious lot.
[Pooya/Ali Commentary 37:30]
37:31فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَا إِنَّا لَذَائِقُونَ
So our Lord’s word became due against us that we shall indeed taste [the punishment].
[Pooya/Ali Commentary 37:31]
See commentary of Rad: 25.
37:32فَأَغْوَيْنَاكُمْ إِنَّا كُنَّا غَاوِينَ
So we perverted you, for we were perverse [ourselves].’
[Pooya/Ali Commentary 37:32]
37:33فَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ
So, that day they will share the punishment.
[Pooya/Ali Commentary 37:33]
37:34إِنَّا كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ
Indeed, that is how We deal with the guilty.
[Pooya/Ali Commentary 37:34]
37:35إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لَا إِلَهَ إِلَّا اللَّهُ يَسْتَكْبِرُونَ
Indeed, it was they who, when they were told, ‘There is no god except Allah,’ used to be disdainful,
[Pooya/Ali Commentary 37:35]
37:36وَيَقُولُونَ أَئِنَّا لَتَارِكُو آلِهَتِنَا لِشَاعِرٍ مَّجْنُونٍ
and [they would] say, ‘Shall we abandon our gods for a crazy poet?’
[Pooya/Ali Commentary 37:36]
37:37بَلْ جَاءَ بِالْحَقِّ وَصَدَّقَ الْمُرْسَلِينَ
Indeed, he has brought [them] the truth, and confirmed the [earlier] apostles.
[Pooya/Ali Commentary 37:37]
Aqa Mahdi Puya says:
The advent of the Holy Prophet was testified by earlier prophets. See commentary of Baqarah: 40, 89 and 253.
37:38إِنَّكُمْ لَذَائِقُو الْعَذَابِ الْأَلِيمِ
Indeed you will taste the painful punishment,
[Pooya/Ali Commentary 37:38]
37:39وَمَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ
and you will be requited only for what you used to do
[Pooya/Ali Commentary 37:39]
Aqa Mahdi Puya says:
This and the next verse together indicate that evil doers will only suffer for their own misdeeds but the purified servants of Allah will enjoy the grace and blessings more and more. See commentary of Ya Sin: 54.
37:40إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ
—[all] except Allah’s exclusive servants.
[Pooya/Ali Commentary 37:40]
See commentary of Ya Sin: 55 to 58.
37:41أُولَئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
For such there is a known provision
[Pooya/Ali Commentary 37:41] (see commentary for verse 40)
37:42فَوَاكِهُ وَهُم مُّكْرَمُونَ
—fruits—and they will be held in honour,
[Pooya/Ali Commentary 37:42] (see commentary for verse 40)
37:43فِي جَنَّاتِ النَّعِيمِ
in the gardens of bliss,
[Pooya/Ali Commentary 37:43] (see commentary for verse 40)
37:44عَلَى سُرُرٍ مُّتَقَابِلِينَ
[reclining] on couches, facing one another,
[Pooya/Ali Commentary 37:44] (see commentary for verse 40)
37:45يُطَافُ عَلَيْهِم بِكَأْسٍ مِّن مَّعِينٍ
served around with a cup, from a clear fountain,
[Pooya/Ali Commentary 37:45] (see commentary for verse 40)
37:46بَيْضَاءَ لَذَّةٍ لِّلشَّارِبِينَ
snow-white, delicious to the drinkers,
[Pooya/Ali Commentary 37:46] (see commentary for verse 40)
37:47لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنزَفُونَ
wherein there will be neither headache nor will it cause them stupefaction,
[Pooya/Ali Commentary 37:47]
It is stated in Baqarah: 255 that slumber does not overtake Allah, nor does sleep, nor fatigue. He is free from all effects caused by physical laws operating in this world. The spiritual world of the hereafter is a reward given to His approved servants, so the blissful existence of the hereafter will be a reflection of His attributes.
37:48وَعِندَهُمْ قَاصِرَاتُ الطَّرْفِ عِينٌ
and with them will be maidens, of restrained glances with big [beautiful] eyes,
[Pooya/Ali Commentary 37:48]
The qualities of chaste, modest and pure womanhood have been presented in this verse.
The description of women in paradise refers to the kind of mates the righteous will have in heaven, but these qualities have been mentioned as a model to be adopted by every believing woman in her life on earth.
Most valuable quality in women is to possess eyes free of lust.
37:49كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
as if they were hidden ostrich eggs.
[Pooya/Ali Commentary 37:49]
The women are described as eggs which are always guarded against external forces.
37:50فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ
Some of them will turn to others, questioning each other.
[Pooya/Ali Commentary 37:50]
Verse 27 and verse 50 indicate that both the condemned and the approved in hell and paradise respectively will call to mind the life they lived in this world. So a believer will say that there was a man known to him who did not believe in Allah and His religion, nor was he sure of the day of judgement and the life of hereafter. The man of paradise will be asked to look at the disbeliever who will be roasting in hell. After seeing the fate of the disbeliever, the believer, in paradise, will gratefully acknowledge the grace and mercy of Allah which saved him from eternal damnation. He is in ecstasy. The danger has passed. He is safe now. Beyond the realm of death life is eternal, blissful. This was an aspiration on the earth, but in the hereafter it is a realisation.
Whatever has been described in these verses is a fact of life in the hereafter and a guidance to every individual who is alive today.
37:51قَالَ قَائِلٌ مِّنْهُمْ إِنِّي كَانَ لِي قَرِينٌ
One of them will say, ‘Indeed I had a companion
[Pooya/Ali Commentary 37:51] (see commentary for verse 50)
37:52يَقُولُ أَإِنَّكَ لَمِنَ الْمُصَدِّقِينَ
who used to say, ‘‘Are you really among those who affirm
[Pooya/Ali Commentary 37:52] (see commentary for verse 50)
37:53أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَدِينُونَ
that when we have died and become dust and bones, we shall be brought to retribution?’’ ’
[Pooya/Ali Commentary 37:53] (see commentary for verse 50)
37:54قَالَ هَلْ أَنتُم مُّطَّلِعُونَ
He will say, ‘Will you have a look?’
[Pooya/Ali Commentary 37:54] (see commentary for verse 50)
37:55فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ
Then he will take a look and sight him in the middle of hell.
[Pooya/Ali Commentary 37:55] (see commentary for verse 50)
37:56قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ
He will say, ‘By Allah, you had almost ruined me!
[Pooya/Ali Commentary 37:56] (see commentary for verse 50)
37:57وَلَوْلَا نِعْمَةُ رَبِّي لَكُنتُ مِنَ الْمُحْضَرِينَ
Had it not been for my Lord’s blessing, I too would have been among those mustered [in hell]!’
[Pooya/Ali Commentary 37:57] (see commentary for verse 50)
37:58أَفَمَا نَحْنُ بِمَيِّتِينَ
‘Is it [true] that we shall not die [anymore],
[Pooya/Ali Commentary 37:58] (see commentary for verse 50)
37:59إِلَّا مَوْتَتَنَا الْأُولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
aside from our earlier death, and that we shall not be punished?
[Pooya/Ali Commentary 37:59] (see commentary for verse 50)
37:60إِنَّ هَذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
This is indeed the supreme triumph!’
[Pooya/Ali Commentary 37:60] (see commentary for verse 50)
37:61لِمِثْلِ هَذَا فَلْيَعْمَلِ الْعَامِلُونَ
Let all workers work for the like of this!
[Pooya/Ali Commentary 37:61] (see commentary for verse 50)
37:62أَذَلِكَ خَيْرٌ نُّزُلًا أَمْ شَجَرَةُ الزَّقُّومِ
Is this a better reception, or the Zaqqum tree?
[Pooya/Ali Commentary 37:62]
Refer to the commentary of Bani Israil: 60. The tree of Zaqqum is a tree having small leaves, stinging, dust coloured, with a pungent odour, bitter taste and knots in its stem. This bitter tree of hell is a symbol of the contrast with the beautiful garden of paradise with its delicious fruits.
When the dwellers of hell eat of the Zaqqum, they are brought up to drink the mixture of boiling water as a further punishment, after which they go back to repeat the round.
37:63إِنَّا جَعَلْنَاهَا فِتْنَةً لِّلظَّالِمِينَ
Indeed We have made it a punishment for the wrongdoers.
[Pooya/Ali Commentary 37:63] (see commentary for verse 62)
37:64إِنَّهَا شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيمِ
It is a tree that rises from the depths of hell.
[Pooya/Ali Commentary 37:64] (see commentary for verse 62)
37:65طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ
Its spathes are as if they were devils’ heads.
[Pooya/Ali Commentary 37:65] (see commentary for verse 62)
37:66فَإِنَّهُمْ لَآكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ
They will eat from it and gorge with it their bellies.
[Pooya/Ali Commentary 37:66] (see commentary for verse 62)
37:67ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِّنْ حَمِيمٍ
On top of that they will take a solution of scalding water.
[Pooya/Ali Commentary 37:67] (see commentary for verse 62)
37:68ثُمَّ إِنَّ مَرْجِعَهُمْ لَإِلَى الْجَحِيمِ
Then their retreat will be toward hell.
[Pooya/Ali Commentary 37:68] (see commentary for verse 62)
37:69إِنَّهُمْ أَلْفَوْا آبَاءَهُمْ ضَالِّينَ
They had found their fathers astray,
[Pooya/Ali Commentary 37:69]
37:70فَهُمْ عَلَى آثَارِهِمْ يُهْرَعُونَ
yet they press onwards in their footsteps.
[Pooya/Ali Commentary 37:70]
37:71وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الْأَوَّلِينَ
Most of the former peoples went astray before them,
[Pooya/Ali Commentary 37:71]
37:72وَلَقَدْ أَرْسَلْنَا فِيهِم مُّنذِرِينَ
and We had certainly sent warners among them.
[Pooya/Ali Commentary 37:72]
37:73فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنذَرِينَ
So observe how was the fate of those who were warned
[Pooya/Ali Commentary 37:73]
37:74إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ
—[all] except Allah’s exclusive servants!
[Pooya/Ali Commentary 37:74]
37:75وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ
Certainly Noah called out to Us, and how well did We respond!
[Pooya/Ali Commentary 37:75]
Refer to the commentary of Araf: 59 to 64; Yunus: 71 to 73; Hud: 25 to 49; Muminun: 23 to 30; Shu-ara: 105 to 122 for prophet Nuh. Nuh's posterity and those who sailed on the ark survived the great flood in the ark, while the rest perished.
Aqa Mahdi Puya says:
His progeny carried the torch of guidance to the present day through Ibrahim and his descendants up to the Holy Prophet and the Imams among his Ahl ul Bayt. Refer to the commentary of Ali Imran: 33 and 34.
37:76وَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
We delivered him and his family from their great distress,
[Pooya/Ali Commentary 37:76] (see commentary for verse 75)
37:77وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ
and made his descendants the survivors,
[Pooya/Ali Commentary 37:77] (see commentary for verse 75)
37:78وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ
and left for him a good name among posterity:
[Pooya/Ali Commentary 37:78] (see commentary for verse 75)
37:79سَلَامٌ عَلَى نُوحٍ فِي الْعَالَمِينَ
‘Peace to Noah, throughout the nations!’
[Pooya/Ali Commentary 37:79] (see commentary for verse 75)
37:80إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ
Thus do We reward the virtuous.
[Pooya/Ali Commentary 37:80] (see commentary for verse 75)
37:81إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
He is indeed one of Our faithful servants.
[Pooya/Ali Commentary 37:81] (see commentary for verse 75)
37:82ثُمَّ أَغْرَقْنَا الْآخَرِينَ
Then We drowned the rest.
[Pooya/Ali Commentary 37:82] (see commentary for verse 75)
37:83وَإِنَّ مِن شِيعَتِهِ لَإِبْرَاهِيمَ
Indeed Abraham was among his followers,
[Pooya/Ali Commentary 37:83]
Refer to the commentary of Baqarah 124 to 127, 130, 135, 258, 260; Ali Imran: 33, 34, 67, 95 to 97; Anam: 74 to 83; Bara-at: 113, 114; Hud 69 to 76; Ibrahim: 35 to 41; Hijr: 51 to 60; Nahl: 120 to 123; Maryam: 41 to 50; Anbiya: 51 to 73; Hajj 26 to 29; Shu-ara: 69 to 89; and Ankabut: 16, 17, 24, 31, 32 for prophet Ibrahim.
Aqa Mahdi Puya says:
As said in verse 83 those who follow the same creed are called shi-ahs, and this has become a term to distinguish those who follow Ali.
The Holy Prophet said:
"O Ali, you and your shi-ahs, on the day of resurrection, will be surrounded by light, honoured and successful."
Verses 88 and 89 refer to the worship of stars by the disbelievers which grieved Ibrahim very much.
The disbelievers resorted to violence and secret plotting. They threw him into a blazing furnace, but by the will of Allah the fire did not harm him (see commentary of Anbiya: 51 to 73).
When Ibrahim found the people immune to every kind of admonition and guidance, he entrusted himself to Allah and left the place. This was Ibrahim's hijrat. He migrated to Syria. Refer to the commentary of Baqarah: 207 and Anfal: 30. The Holy Prophet also left his place of birth to settle in Madina under Allah's command. During this journey to Syria his good hearted wife Sara who could not till then bear any child for him, gave her slave girl Hajira as a gift to Ibrahim who prayed to Allah for a child at least from the newly acquired wife, to have an inheritor from his own family as did Musa, Zakariya and the Holy Prophet. The boy thus born was Ismail, the first born son of Ibrahim (see commentary of Baqarah: 124 to 129).
Halim means "ready to suffer and forbear." The quality of forbearance has been mentioned specially to distinguish Ibrahim and his son Ismail, the ancestors of the Holy Prophet.
According to Imam Jafar bin Muhammad as Sadiq, Prophet Ishaq was born to Sara after five years of the birth of Ismail to Hajira.
Although Sara had herself presented Hajira to her husband, but after her giving birth to Ismail, she could not tolerate Hajira with her son Ismail remaining in the same place.
Under these circumstances, Ibrahim had to bring Hajira and his son Ismail to Makka and left them there entrusting the mother and child to Allah (see commentary of Baqarah: 124 to 129).
When Ibrahim revisited Hajira, his son Ismail was thirteen years old.
Ibrahim saw in a dream that he was sacrificing Ismail. It was on the 8th of Dhilhajj, known as yawm al tariwiyah. Next day he saw the same dream again, known as arafat; and was convinced that it is a command of Allah and decided to act as he was asked by the Lord. Ibrahim told Hajira to prepare Ismail for a journey to a friend's place and provide him with a rope and a knife.
When he reached the place Sa-i, between two hillocks, Safa and Marwa, Ibrahim disclosed his dream to Ismail who bid his father to go ahead and offer the sacrifice.
Shaytan appeared in the guise of an old man and tried to prevent Ibrahim from offering the sacrifice. Having failed to convince Ibrahim he turned to Ismail and persuaded him to run away and save his life. Both the prophets of Allah saw through his scheme and as a sign of repulsing his accursed intrigue Ibrahim threw seven small stones at him.
Aqa Mahdi Puya says:
Sleep is a state of partial consciousness for the prophets of Allah, so their dreams come true and are fulfilled. What Ibrahim, as a prophet of Allah, saw in his dream was as valid as an experience in wakefulness.
Ibrahim told Ismail what he saw in the dream as an indication, and Ismail accepted it as an imperative.
What Imam Husayn bin Ali saw in his dream in Madina was also an imperative. The Holy Prophet asked him: "Go to Iraq and give your life in the cause of Allah, because Allah has so willed."
In the case of Ismail the sacrifice was stopped but the sacrifice Husayn offered was accepted by Allah as dhibhin azim according to verse 107.
Muhammad Iqbal, the poet of the east, has said;
"Ismail was the beginning, Husayn was the ultimate."
Before laying his son on the ground to fulfil what he had been commanded in his dream to do, on the request of Ismail, Ibrahim tied his hands and legs, and blindfolded himself and wrapped his cloak, so that at the time of slaughter if Ismail felt pain and became restless, Ibrahim might not be disturbed; and as a father, Ibrahim would not be able to witness his son's slaughter if he remained blindfolded; and the cloak was rolled up in order to spare Hajirah from seeing the blood of Ismail on Ibrahim's clothes. Then, as commanded, Ibrahim took the knife and enacted exactly what he had seen in his dream and thus carried out the command of his Lord. But, when he removed the fold from his eyes, to his surprise, he found Ismail standing safe by his side and in his place, a ram lay slain before them.
37:84إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ
when he came to his Lord with a sound heart [untainted by sin].
[Pooya/Ali Commentary 37:84] (see commentary for verse 83)
37:85إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ
When he said to his father and his people, ‘What is it that you are worshiping?
[Pooya/Ali Commentary 37:85] (see commentary for verse 83)
37:86أَئِفْكًا آلِهَةً دُونَ اللَّهِ تُرِيدُونَ
Is it a lie, gods other than Allah, that you desire?
[Pooya/Ali Commentary 37:86] (see commentary for verse 83)
37:87فَمَا ظَنُّكُم بِرَبِّ الْعَالَمِينَ
Then what is your idea about the Lord of all the worlds?’
[Pooya/Ali Commentary 37:87] (see commentary for verse 83)
37:88فَنَظَرَ نَظْرَةً فِي النُّجُومِ
Then he made an observation of the stars
[Pooya/Ali Commentary 37:88] (see commentary for verse 83)
37:89فَقَالَ إِنِّي سَقِيمٌ
and said, ‘Indeed I am sick!’
[Pooya/Ali Commentary 37:89] (see commentary for verse 83)
37:90فَتَوَلَّوْا عَنْهُ مُدْبِرِينَ
So they went away leaving him behind.
[Pooya/Ali Commentary 37:90] (see commentary for verse 83)
37:91فَرَاغَ إِلَى آلِهَتِهِمْ فَقَالَ أَلَا تَأْكُلُونَ
Then he stole away to their gods and said, ‘Will you not eat?
[Pooya/Ali Commentary 37:91] (see commentary for verse 83)
37:92مَا لَكُمْ لَا تَنطِقُونَ
Why do you not speak?’
[Pooya/Ali Commentary 37:92] (see commentary for verse 83)
37:93فَرَاغَ عَلَيْهِمْ ضَرْبًا بِالْيَمِينِ
Then he attacked them, striking forcefully.
[Pooya/Ali Commentary 37:93] (see commentary for verse 83)
37:94فَأَقْبَلُوا إِلَيْهِ يَزِفُّونَ
They came running towards him.
[Pooya/Ali Commentary 37:94] (see commentary for verse 83)
37:95قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ
He said, ‘Do you worship what you have yourselves carved,
[Pooya/Ali Commentary 37:95] (see commentary for verse 83)
37:96وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
when Allah has created you and whatever you make?’
[Pooya/Ali Commentary 37:96] (see commentary for verse 83)
37:97قَالُوا ابْنُوا لَهُ بُنْيَانًا فَأَلْقُوهُ فِي الْجَحِيمِ
They said, ‘Build a structure for him and cast him into a huge fire.’
[Pooya/Ali Commentary 37:97] (see commentary for verse 83)
37:98فَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَسْفَلِينَ
So they sought to outwit him, but We made them the lowermost.
[Pooya/Ali Commentary 37:98] (see commentary for verse 83)
37:99وَقَالَ إِنِّي ذَاهِبٌ إِلَى رَبِّي سَيَهْدِينِ
He said, ‘Indeed I am going toward my Lord, who will guide me.’
[Pooya/Ali Commentary 37:99] (see commentary for verse 83)
37:100رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ
‘My Lord! Give me [an heir], one of the righteous.’
[Pooya/Ali Commentary 37:100] (see commentary for verse 83)
37:101فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ
So We gave him the good news of a forbearing son.
[Pooya/Ali Commentary 37:101] (see commentary for verse 83)
37:102فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَابُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى قَالَ يَاأَبَتِ افْعَلْ مَا تُؤْمَرُ سَتَجِدُنِي إِن شَاءَ اللَّهُ مِنَ الصَّابِرِينَ
When he was old enough to assist in his endeavour, he said, ‘My son! I see in dreams that I am sacrificing you. See what you think.’ He said, ‘Father! Do whatever you have been commanded. If Allah wishes, you will find me to be patient.’
[Pooya/Ali Commentary 37:102] (see commentary for verse 83)
37:103فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
So when they had both surrendered [to Allah’s will], and he had laid him down on his forehead,
[Pooya/Ali Commentary 37:103] (see commentary for verse 83)
37:104وَنَادَيْنَاهُ أَن يَاإِبْرَاهِيمُ
We called out to him, ‘O Abraham!
[Pooya/Ali Commentary 37:104]
Any ordinary father would have rejoiced at his son escaping death but Ibrahim stood disappointed, apprehending if his sacrifice had been rejected by Allah. A voice from above said:
"O Ibrahim you have fulfilled the dream. Thus do We recompense those who do good."
37:105قَدْ صَدَّقْتَ الرُّؤْيَا إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ
You have indeed fulfilled your vision! Thus indeed do We reward the virtuous!
[Pooya/Ali Commentary 37:105] (see commentary for verse 104)
37:106إِنَّ هَذَا لَهُوَ الْبَلَاءُ الْمُبِينُ
This was indeed a manifest test.’
[Pooya/Ali Commentary 37:106]
This was a manifest trial to prove the calibre of Ibrahim and Ismail and the high degree of their faith in Allah and the extent of their submission to the will of their Lord.
37:107وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ
Then We ransomed him with a great sacrifice,
[Pooya/Ali Commentary 37:107]
In verse 107 the sacrifice with which Ismail was ransomed is described as great by Allah, therefore it must be great in absolute degree. An ordinary ram by no means, in any sense whatsoever, can be termed as great; moreover under no circumstances a ram can be greater than Ismail son of Ibrahim, both the most distinguished prophets of Allah, in whose progeny Allah had appointed His divinely commissioned Imams (see commentary of Baqarah : 124). The ransom, therefore, is essentially a great sacrifice Allah had kept in store for future when the religion of Allah would be perfected and completed after the advent of the Holy Prophet.
It was indeed a great and momentous occasion when two men of God stood ready to offer to Allah that which was dearest to them to seek His pleasure, then Allah puts off this great manifestation of "devotion and surrender to His will" which was the real purpose of the trial (not blood and flesh) to a future date, so that the "devotion and surrender to Allah's will" should be demonstrated in a greater style and degree than what Ibrahim and Ismail could. This type of service Imam Husayn performed, many ages later, in 60 A.H., and as he was a descendant of Ibrahim and Ismail the credit of "the great sacrifice" goes to them also. For the great sacrifice of Imam Husayn read the biography of Imam Husayn published by our Trust, a close study of which makes clear that his sacrifice has been rightly mentioned as dhibhin azim in this verse.
Aqa Mahdi Puya says:
Shah Wali-ullah, in Sirrush Shahadaytan, and many other well known authors of traditions and history have accepted the fact that dhibhin azim refers to the sacrifice of Imam Husayn. See also my note in the commentary of verses 83 to 113.
37:108وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ
and left for him a good name in posterity:
[Pooya/Ali Commentary 37:108]
37:109سَلَامٌ عَلَى إِبْرَاهِيمَ
‘Peace be to Abraham!’
[Pooya/Ali Commentary 37:109]
37:110كَذَلِكَ نَجْزِي الْمُحْسِنِينَ
Thus do We reward the virtuous.
[Pooya/Ali Commentary 37:110]
37:111إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
He is indeed one of Our faithful servants.
[Pooya/Ali Commentary 37:111]
37:112وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِّنَ الصَّالِحِينَ
And We gave him the good news of [the birth of] Isaac, a prophet, one of the righteous.
[Pooya/Ali Commentary 37:112]
37:113وَبَارَكْنَا عَلَيْهِ وَعَلَى إِسْحَاقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِّنَفْسِهِ مُبِينٌ
And We blessed him and Isaac. Among their descendants [some] are virtuous, and [some] who manifestly wrong themselves.
[Pooya/Ali Commentary 37:113]
Is-haq's other name was Israil, hence the children of Is-haq are referred to as the children of Israil. They enjoyed the promised blessings of Allah as long as they deserved it, but, when, on account of their ungodly ways, they fell from grace, they did not stop Allah's plan, and the responsibility of keeping alive the guidance from Allah was transferred to the children of Ismail after prophet Isa who was the last prophet in the progeny of Is-haq (refer to Baqarah : 124).
37:114وَلَقَدْ مَنَنَّا عَلَى مُوسَى وَهَارُونَ
Certainly We favoured Moses and Aaron,
[Pooya/Ali Commentary 37:114]
Refer to Ta Ha: 9 to 98 for Musa and Harun, and also other references mentioned therein.
Aqa Mahdi Puya says:
Whenever Musa and Harun are mentioned remember the well-known sayings of the Holy Prophet:
"O Ali, you are to me as Harun was to Musa. You and I are of one and the same light."
37:115وَنَجَّيْنَاهُمَا وَقَوْمَهُمَا مِنَ الْكَرْبِ الْعَظِيمِ
and delivered them and their people from their great distress,
[Pooya/Ali Commentary 37:115] (see commentary for verse 114)
37:116وَنَصَرْنَاهُمْ فَكَانُوا هُمُ الْغَالِبِينَ
and We helped them so that they became the victors.
[Pooya/Ali Commentary 37:116] (see commentary for verse 114)
37:117وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ
We gave them the illuminating scripture
[Pooya/Ali Commentary 37:117] (see commentary for verse 114)
37:118وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ
and guided them to the straight path,
[Pooya/Ali Commentary 37:118] (see commentary for verse 114)
37:119وَتَرَكْنَا عَلَيْهِمَا فِي الْآخِرِينَ
and left for them a good name in posterity.
[Pooya/Ali Commentary 37:119] (see commentary for verse 114)
37:120سَلَامٌ عَلَى مُوسَى وَهَارُونَ
‘Peace be to Moses and Aaron!’
[Pooya/Ali Commentary 37:120] (see commentary for verse 114)
37:121إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ
Thus indeed do We reward the virtuous.
[Pooya/Ali Commentary 37:121] (see commentary for verse 114)
37:122إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ
They are indeed among Our faithful servants.
[Pooya/Ali Commentary 37:122] (see commentary for verse 114)
37:123وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ
Indeed Ilyas was one of the apostles.
[Pooya/Ali Commentary 37:123]
Prophet Ilyas is mentioned in I Kings 17 and 2 Kings 1 and 2 as Elijah. According to it he lived in the reign of Ahab (896-874 B.C.) and Ahaziah (874-872 B.C.), kings of the northern kingdom of Israil or Samaria. After Musa, the people began to worship Baal, the sun-god worshipped in Syria. Ilyas denounced all sins of Ahab and Ahaziah and warned people to stop the worship of Baal and believe in the true religion of Musa.
Aqa Mahdi Puya says:
"We perpetuated" has been mentioned in verse 108 after the mention of Ibrahim and Ismail who have been described as shi-ahs of Nuh in verse 83, and then in verse 119 it is again mentioned for Musa and Harun, and finally in verse 129 after the mention of Ilyas. According to ziyarat waritha the Ahl ul Bayt of the Holy Prophet represent all the earlier prophets as stated in the above noted verses that Allah perpetuated their glory and praise in generations to come in later times.
As mentioned in history Ilyas or Ilyah or Elijah was taken up in a whirlwind to heaven when the people planned to kill him. He is still alive; and is represented by Ali ibn abi Talib.
In connection with the verses praising the Ahl ul Bayt, Ibn Hajar has written verse 130 as the third verse in the eleventh chapter of his book Sawa-iq al Muhriqah and has stated therein on the authority of Ibn Abbas that "ali yasin" (or il yasin) means ali Muhammad. He writes that Kalbi also holds the same view. Fakhr al Din al Razi writes that the Ahl ul Bayt are at par with the Holy Prophet in five things:
(i) In salutation, for Allah said: "Peace be to you, O prophet." and He also said: "Peace be to the ali yasin."
(ii) In invoking the blessings of Allah during prayers, after each tashhahud.
(iii) In their purity, for Allah revealed the verses of purification (Ahzab: 33) for the Ahl ul Bayt.
(iv) In the sadqah (alms) being forbidden for them.
(v) In love, for Allah said: "Say: I ask you no recompense except that you love my kindred." (Shura: 23)
37:124إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ
When he said to his people, ‘Will you not be Godwary?
[Pooya/Ali Commentary 37:124] (see commentary for verse 123)
37:125أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ
Do you invoke Baal and abandon the best of creators,
[Pooya/Ali Commentary 37:125] (see commentary for verse 123)
37:126اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ
Allah, your Lord and Lord of your forefathers?,’
[Pooya/Ali Commentary 37:126] (see commentary for verse 123)
37:127فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ
they impugned him. So they will indeed be mustered [in hell]
[Pooya/Ali Commentary 37:127] (see commentary for verse 123)
37:128إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ
—[all] except Allah’s exclusive servants.
[Pooya/Ali Commentary 37:128] (see commentary for verse 123)
37:129وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ
We left for him a good name in posterity.
[Pooya/Ali Commentary 37:129] (see commentary for verse 123)
37:130سَلَامٌ عَلَى إِلْيَاسِينَ
‘Peace be to Ilyas!’
[Pooya/Ali Commentary 37:130] (see commentary for verse 123)
37:131إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ
Thus indeed do We reward the virtuous.
[Pooya/Ali Commentary 37:131] (see commentary for verse 123)
37:132إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
He is indeed one of Our faithful servants.
[Pooya/Ali Commentary 37:132] (see commentary for verse 123)
37:133وَإِنَّ لُوطًا لَّمِنَ الْمُرْسَلِينَ
Indeed Lot was one of the apostles.
[Pooya/Ali Commentary 37:133]
Refer to the commentary of Araf: 80 to 84; Hud: 77 to 83; Hijr: 57 to 77; Shu-ara: 160 to 175 for prophet Lut.
37:134إِذْ نَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ
When We delivered him and all his family,
[Pooya/Ali Commentary 37:134] (see commentary for verse 133)
37:135إِلَّا عَجُوزًا فِي الْغَابِرِينَ
excepting an old woman among those who remained behind,
[Pooya/Ali Commentary 37:135] (see commentary for verse 133)
37:136ثُمَّ دَمَّرْنَا الْآخَرِينَ
We destroyed the rest.
[Pooya/Ali Commentary 37:136] (see commentary for verse 133)
37:137وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِم مُّصْبِحِينَ
Indeed you pass by them at dawn
[Pooya/Ali Commentary 37:137] (see commentary for verse 133)
37:138وَبِاللَّيْلِ أَفَلَا تَعْقِلُونَ
and at night. Do you not exercise your reason?
[Pooya/Ali Commentary 37:138] (see commentary for verse 133)
37:139وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ
Indeed Jonah was one of the apostles.
[Pooya/Ali Commentary 37:139]
Refer to the commentary of Anbiya: 87 and 88.
Yunus' mission was to the city of Nineveh, then steeped in wickedness. The people rejected him. He departed in anger without the permission of his Lord, so his departure is described as if a slave runs away from captivity. He boarded a fully laden boat which met stormy weather. The sailors, thinking that the ill-luck was caused by some fugitive, wanted to discover him by casting lots. The lot fell on Yunus, so they took up him and cast him forth into the sea. A great fish swallowed up Yunus. He was in the belly of the fish three days and three nights. Then he prayed unto the Lord through the depths of darkness in the fish's belly:
"There is no god but You. Glory be to you. I am indeed of the unjust." (Anbiya: 87).
If the above noted portion of Anbiya: 87 is recited 12 times for 40 days after any one of the 5 obligatory prayers regularly, the reciter receives help from Allah to put an end to the sorrow or misfortune he or she is afflicted with.
By the command of Allah the fish vomited out him upon the dry land. He was in a state of sickness. Allah caused to grow gourd plant there whose large leaves he used to protect his body from the hot sun, flies and other insects which were preying on his wounded body. Then he was commanded to return to the city of Nineveh. The people repented and believed, and Nineveh got a new lease of life.
37:140إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ
When he absconded toward the laden ship,
[Pooya/Ali Commentary 37:140] (see commentary for verse 139)
37:141فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ
he drew lots with them and was the one to be condemned [as one to be thrown overboard].
[Pooya/Ali Commentary 37:141] (see commentary for verse 139)
37:142فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ
Then the fish swallowed him while he was blameworthy.
[Pooya/Ali Commentary 37:142] (see commentary for verse 139)
37:143فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ
Had he not been one of those who celebrate Allah’s glory,
[Pooya/Ali Commentary 37:143] (see commentary for verse 139)
37:144لَلَبِثَ فِي بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ
he would have surely remained in its belly till the day they will be resurrected.
[Pooya/Ali Commentary 37:144] (see commentary for verse 139)
37:145فَنَبَذْنَاهُ بِالْعَرَاءِ وَهُوَ سَقِيمٌ
Then We cast him on a bare shore, and he was sick.
[Pooya/Ali Commentary 37:145] (see commentary for verse 139)
37:146وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ
So We made a gourd plant grow above him.
[Pooya/Ali Commentary 37:146] (see commentary for verse 139)
37:147وَأَرْسَلْنَاهُ إِلَى مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ
We sent him to a [community of] hundred thousand or more,
[Pooya/Ali Commentary 37:147] (see commentary for verse 139)
37:148فَآمَنُوا فَمَتَّعْنَاهُمْ إِلَى حِينٍ
and they believed [in him]. So We provided for them for a while.
[Pooya/Ali Commentary 37:148] (see commentary for verse 139)
37:149فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ
Ask them, are daughters to be for your Lord while sons are to be for them?
[Pooya/Ali Commentary 37:149]
Refer to the commentary of Nisa: 117 and Nahl: 57 to 60.
37:150أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ
Did We create the angels females while they were present?
[Pooya/Ali Commentary 37:150] (see commentary for verse 149)
37:151أَلَا إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ
Be aware that it is out of their mendacity that they say,
[Pooya/Ali Commentary 37:151] (see commentary for verse 149)
37:152وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَاذِبُونَ
‘Allah has begotten [offsprings],’ and they indeed speak a falsehood.
[Pooya/Ali Commentary 37:152] (see commentary for verse 149)
37:153أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ
Has He preferred daughters to sons?
[Pooya/Ali Commentary 37:153] (see commentary for verse 149)
37:154مَا لَكُمْ كَيْفَ تَحْكُمُونَ
What is the matter with you? How do you judge?
[Pooya/Ali Commentary 37:154] (see commentary for verse 149)
37:155أَفَلَا تَذَكَّرُونَ
Will you not then take admonition?
[Pooya/Ali Commentary 37:155] (see commentary for verse 149)
37:156أَمْ لَكُمْ سُلْطَانٌ مُّبِينٌ
Do you have a manifest authority?
[Pooya/Ali Commentary 37:156] (see commentary for verse 149)
37:157فَأْتُوا بِكِتَابِكُمْ إِن كُنتُمْ صَادِقِينَ
Then produce your scripture, should you be truthful.
[Pooya/Ali Commentary 37:157] (see commentary for verse 149)
37:158وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ
And they have set up a kinship between Him and the jinn, while the jinn certainly know that they will be presented [before Him].
[Pooya/Ali Commentary 37:158]
Some pagans believed that the angels were the children of Allah through women among jinn. The fire-worshippers thought that Allah and Shaytan were brothers (Yazdan or Ormuzd, the symbol of good; and Ahriman, the symbol of evil).
37:159سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ
Clear is Allah of whatever they allege [about Him]
[Pooya/Ali Commentary 37:159]
37:160إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ
—[all] except Allah’s exclusive servants.
[Pooya/Ali Commentary 37:160]
37:161فَإِنَّكُمْ وَمَا تَعْبُدُونَ
Indeed you and what you worship
[Pooya/Ali Commentary 37:161]
37:162مَا أَنتُمْ عَلَيْهِ بِفَاتِنِينَ
cannot mislead [anyone] about Him,
[Pooya/Ali Commentary 37:162]
37:163إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ
except someone who is bound for hell.
[Pooya/Ali Commentary 37:163]
37:164وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَّعْلُومٌ
‘There is none among us but has a known place.
[Pooya/Ali Commentary 37:164]
Refer to the commentary of verses 1 to 3 of this surah.
37:165وَإِنَّا لَنَحْنُ الصَّافُّونَ
It is we who are the ranged ones.
[Pooya/Ali Commentary 37:165] (see commentary for verse 164)
37:166وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ
It is we who celebrate Allah’s glory.’
[Pooya/Ali Commentary 37:166] (see commentary for verse 164)
37:167وَإِن كَانُوا لَيَقُولُونَ
They indeed, used to say,
[Pooya/Ali Commentary 37:167]
37:168لَوْ أَنَّ عِندَنَا ذِكْرًا مِّنَ الْأَوَّلِينَ
‘Had we possessed a Reminder from our predecessors,
[Pooya/Ali Commentary 37:168]
37:169لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ
we would have surely been Allah’s exclusive servants.’
[Pooya/Ali Commentary 37:169]
37:170فَكَفَرُوا بِهِ فَسَوْفَ يَعْلَمُونَ
But they disbelieved it [when it came to them]. Soon they will know!
[Pooya/Ali Commentary 37:170]
37:171وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ
Certainly Our decree has gone beforehand in favour of Our servants, the apostles,
[Pooya/Ali Commentary 37:171]
Aqa Mahdi Puya says:
It is implied in these verses that there will be a time before the day of resurrection when Allah's forces will prevail over His enemies, a complete triumph of the divine guidance on earth and a victory for all those who had strived in the promotion of the divine mission. The doctrine of raj-at makes it clear that al Mahdi al-Qa-im will be sent by Allah with His hosts to establish an ideal Islamic society on the earth before the day of resurrection. Refer to the commentary of Bara-at: 32 and 33.
Verses 67 to 75 of Zumar refer to the day of final resurrection, but before that in the days of al Qa-im those who played important role in the cause of Allah will rejoice in the kingdom of Allah and the chief opponents will suffer.
37:172إِنَّهُمْ لَهُمُ الْمَنصُورُونَ
that they will indeed receive [Allah’s] help,
[Pooya/Ali Commentary 37:172] (see commentary for verse 171)
37:173وَإِنَّ جُندَنَا لَهُمُ الْغَالِبُونَ
and indeed Our hosts will be the victors.
[Pooya/Ali Commentary 37:173] (see commentary for verse 171)
37:174فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
So leave them alone for a while,
[Pooya/Ali Commentary 37:174] (see commentary for verse 171)
37:175وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ
and watch them; soon they will see [the truth of the matter]!
[Pooya/Ali Commentary 37:175] (see commentary for verse 171)
37:176أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ
Do they seek to hasten Our punishment?
[Pooya/Ali Commentary 37:176]
37:177فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنذَرِينَ
But when it descends in their courtyard it will be a dismal dawn for those who had been warned.
[Pooya/Ali Commentary 37:177]
Aqa Mahdi Puya says:
To restrict the application of this verse to the defeated pagans of Makka means limitation of the jurisdiction and scope of the mission of the Holy Prophet. Verses 178 and 179 confirm it.
37:178وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
So leave them alone for a while,
[Pooya/Ali Commentary 37:178] (see commentary for verse 177)
37:179وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ
and watch; soon they will see!
[Pooya/Ali Commentary 37:179] (see commentary for verse 177)
37:180سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ
Clear is your Lord, the Lord of Might, of whatever they allege [concerning Him].
[Pooya/Ali Commentary 37:180]
37:181وَسَلَامٌ عَلَى الْمُرْسَلِينَ
Peace be to the apostles!
[Pooya/Ali Commentary 37:181]
37:182وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
All praise belongs to Allah, Lord of all the worlds.
[Pooya/Ali Commentary 37:182]
Refer to the commentary of Fatihah: 2.
