[Pooya/Ali Commentary 57:1] See commentary of Bani Israil: 44. "The heavens and the earth (the universe) celebrate the glory of Allah" means they obey the laws made by Allah to govern their working. See commentary of Rahman: 5; Jathiya: 3 to 11; Baqarah: 164; Rad: 2; Anbiya: 33; Ya Sin: 38 and Fatihah: 2 (rabbul alamin)-taqdir and hidayat on page 20. Obedience implies submission or surrender. If surrender is made due to helplessness or under compulsion, the surrenderer follows a given pattern, and in the course of following realises the wisdom and the grace ingrained in the pattern and fortifies the authority controlling all activities. If the submission or surrender is voluntary, the surrenderer follows a model pattern, in thought and action, by exercising freedom of choice and discretion after knowing the wisdom and grace ingrained in the suggested pattern, and willingly keeps himself away from the loss and straying if the said pattern is rejected. The willing and voluntary surrender to reap the harvest of order, harmony, justice and welfare is Islam. The mission of guidance is to present and manifest the suggested pattern, in theory and practice, to let every man use his faculties of understanding and discretion, given to him by Allah, to see the light, distinguish between good and evil, right and wrong, truth and falsehood (see commentary of Baqarah: 256), and then make a choice of the right path. With the wisdom and insight he develops by following true guides (the Holy Prophet, his Ahl ul Bayt and the Quran) he is in a position to avoid sealing of his eyes, ears and heart or mind with falsehood and prejudice as stated in the various verses of the book of Allah, which inevitably lead to destruction, deprivation and punishment. This voluntary course of action brings him into the fold of the accepted religion of Allah preached by the Holy Prophet. See Baqarah: 112, Ali Imran: 19; Nisa: 125 and Maidah: 3.

[Pooya/Ali Commentary 57:2] Refer to the summary of al Fatihah pertaining to the Biblical "Lord's prayer" on page 11. To Allah belongs the kingdom of the whole universe. It is His will which operates the heavens and the earth and whatsoever is between them and controls their functions through the laws made by Him. Aqa Mahdi Puya says: He is the first and the last, the manifest and the hidden, the real ever-existing supreme being. These attributes in their true sense cannot be applied to any save the infinite, the absolute and the eternal. Nothing can be said about Him save negation of the ideas and concepts applicable to the created beings of composite nature. His presence with the created beings refers to His all embracing omnipresence and renders null and void all anthropomorphic concepts of godhead. Refer to the commentary of Ha Mim: 9 to 12; Araf: 54 and Yunus: 3 and Baqarah: 255.

[Pooya/Ali Commentary 57:3] (see commentary for verse 2)

[Pooya/Ali Commentary 57:4] (see commentary for verse 2)

[Pooya/Ali Commentary 57:5] (see commentary for verse 2)

[Pooya/Ali Commentary 57:6] (see commentary for verse 2)

[Pooya/Ali Commentary 57:7] Refer to the commentary of Baqarah: 3; 177, 195, 215, 245, 254, 261 to 268, 270 to 273; Ali Imran: 92, 134; Ma-idah: 55; Bara-at: 34, 44 for spending in the cause of Allah. Those who inherit wealth must remember that what came into their hands should have been spent in the cause of Allah by their ancestors, who by hoarding it have already earned the displeasure of Allah and now they must not follow into their fathers' footsteps. Imam Ali said: "Allah told the Holy Prophet: "Wealth is Mine. The possessor of it is a trustee. The poor and the have-nots of this world are My family. Woe unto those possessors of wealth who do not discharge their duty concerning My trust." Aqa Mahdi Puya says: The gifts from Allah are both physical and intellectual. Close-fistedness in either field is punishable.

[Pooya/Ali Commentary 57:8] In the light of what has been stated in verses 1 to 6 every man must believe in Allah particularly when He has sent the Holy Prophet with the verses of the Quran and his life pattern (sunnah) in which Allah's plan and purpose were unfolded, to guide man to the right path. Some commentators say that the covenant refers to the promise taken by Allah from every soul in the spiritual realm that it would serve and worship Him alone. There is also the implied covenant that he who accepts the invitation of the Holy Prophet to believe in the gospel of unity will believe in Allah and serve Him and His servants.

[Pooya/Ali Commentary 57:9] (see commentary for verse 8)

[Pooya/Ali Commentary 57:10] For spending in the cause of Allah refer to the commentary of verse 7. Before the fall of Makka the Muslims were a very poor community, so those who spent in the cause of Allah in such days of distress are superior to those who spent after the removal of poverty when economic prosperity was achieved. It is a historical fact that the wealth of Khadijah Kubra inherited by Fatimah Zahra and her children was spent to feed not only the displaced muhajirs but also to finance the battles fought by the Holy Prophet to defend the small community of Muslims. As far as the fighting in the way of Allah is concerned none can be cited save Ali whose valour and courage won all the battles fought by the Holy Prophet. Refer to the commentary of Ali Imran: 13 and Anfal: 5 (Badr); Ali Imran: 121 to 168 and Anfal: 16 (Uhad); Bara-at: 25 to 27 (Hunayn) Baqarah: 214, 251 and Ahzab: 1 to 3, 9 to 27 (Khandaq) and Fat-h: 20 (Khaybar). There is no sahabi equal to Ali in this regard because, leave alone comparison, many of them used to run away from the battlefields whenever odds were against the Holy Prophet, as stated in the commentary of abovenoted verses.

[Pooya/Ali Commentary 57:11] Refer to the commentary of Baqarah: 245 and Ma-idah: 12 for the goodly loan. The goodly loan given in the way of Allah: (i) must have been earned through lawful means, (ii) must be free from harmfulness (iii) must be needed by the giver, not discarded or unusable, (iv) must be given before death occurs because after death he is no longer in need of any worldly possession, (v) must be given without strings attached, particularly not to promote self interest and reputation, (vi) must be given to the most needy, (vii) must be given to please Allah, not for fame or show-off, (viii) must be given with the idea that whatever is given is very less.

[Pooya/Ali Commentary 57:12] On the day of judgement the light of their faith and their good deeds will guide the righteous to their destination. The light in the right hand mentioned is the light of their good deeds, because as per Bani Israil: 71 the blessed will receive their record in their right hand. According to Araf: 44; Hijr: 46 and Jathiyah: 30, they will be admitted into the paradise which is the highest achievement.

[Pooya/Ali Commentary 57:13] See commentary of Araf: 44. On the day of judgement none shall carry the burden of another, nor any will be able to rescue others as per Baqarah: 48; Anam: 165; BaniIsrail : 15; Fatir: 18; Zumar: 7 and Najm: 38; but those who are given permission by Allah will advocate and recommend whosoever they find suitable for receiving mercy and forgiveness from Allah as per Baqarah: 255; Nisa: 85; Yunus: 3 Maryam: 87; Ta Ha: 109; Anbiya: 28; Saba: 23. On the day of judgement a wall or barrier (record of deeds) will divide the true believers (the good) from the hypocrites (the evil), but the communication between them will not be cut off, so that the evil doers must realise that the mercy and grace available to those who do good was within their reach but due to their own rejection of mercy now the wrath of Allah, would envelope them. Aqa Mahdi Puya says: The righteous will bring the light from (the life of) the world because according to the Quran it will be running before them.

[Pooya/Ali Commentary 57:14] The evil will refer to its association or proximity with the good in the earthly life, but, as it chose temptation for itself, used its power to ruin the good, doubted Allah's very existence, belied His messengers and guides, followed its own lusts and neglected reason and truth on the promptings of the arch deceiver (Shaytan), death (amr) seized it, there will be no accommodation available. It will be thrown into the eternal punishment of burning fire. Aqa Mahdi Puya says: Physical companionship, even with the Holy Prophet, will be of no avail to the hypocrites, disbelievers, and evildoers.

[Pooya/Ali Commentary 57:15] (see commentary for verse 14)

[Pooya/Ali Commentary 57:16] According to Ibn Abbas this verse was revealed after 13 years, and according to Ibn Masud after 14 years, from the day the Holy Prophet began his mission. It shows how shallow was the faith of the companions, like the faith of the Jews who became arrogant and corrupt; and their hearts grew hard.

[Pooya/Ali Commentary 57:17] Allah gives life to the earth after its death. There is a sign in it to demonstrate that in a similar way He will bring to life the dead on the day of resurrection.

[Pooya/Ali Commentary 57:18] Refer to the commentary of verse 11 and other references mentioned therein.

[Pooya/Ali Commentary 57:19] Those who believe in Allah should also believe in the Holy Prophet. The belief in the Holy Prophet is essential. By accepting the prophetship of the Holy Prophet the faith in the unity of Allah is established. To demonstrate and manifest belief in the Holy Prophet the believer must submit himself unconditionally to the Holy Prophet and obey his commands, because it is Allah (Najm 2 to 5) who speaks, commands and acts through him. The devotion of the believers to the Holy Prophet should be total in every walk of life and at all events. Any doubt, deviation or desertion reflects hypocrisy. So when a believer believes in Allah and the Holy Prophet and demonstrates his belief with unconditional surrender to their will and command he becomes siddiq (truthful) and shahid (witness). For the perfect example of the truthful refer to the commentary of Bara-at: 119. The authentic books concur in reporting that this verse (Bara-at: 119) refers to the Ahl ul Bayt. See Hafiz Abu Nu-aym; Muwaffaq ibn Ahmed; and Ibn Hajar in his Sawa-iq al Muriqah, chapter 11, page 90. For the witness refer to the commentary of Rad: 43 and Hud: 17. There are other truthfuls and witnesses in the sense referred to in this verse according to the degree of their submission to Allah and His prophet, but the highest and perfect degree of truthfulness and testification is found in the Ahl ul Bayt. According to Luqman: 13 polytheism is the greatest injustice. Refer to the commentary of Baqarah: 124 to know that there was none among the companions of the Holy Prophet who had not worshipped a ghayrallah; and after becoming Muslim they can be described as pardoned idolaters. Even after embracing Islam most of them used to abandon and desert the Holy Prophet at the slightest hint of defeat or destruction (see commentary of Bara-at: 25 to 27) or had doubts in his prophethood (see commentary of Fat-h: 1). Those who proved the truth, by suppressing their mortal egotism in order to let their individuality merge into the eternal, universal and absolute supreme being so as to reflect His authority, wisdom and mercy, are in fact the witnesses referred to in this verse. Their life pattern became the proof of the divine attributes. They gave their lives, property and children in the cause of Allah which was not possible without a sure conviction in the omnipotent, omnipresent and omniscient existence of the supreme being. They were the living example of the following verse: "Verily my worship, my sacrifice, my life and my death are for Allah, the Lord of the worlds (Anam: 163) They are the thoroughly purified Ahl ul Bayt of the Holy Prophet (Ahzab: 33) whom the Holy Prophet presented to the world as his "selves, children and women" (Ali Imran: 61). They are the ideal guides for mankind in all ages. Aqa Mahdi Puya says: Ayyashi narrates that once a disciple of Imam Jafar bin Muhammad as Sadiq requested him to pray to Allah to bless him with martyrdom. The Imam said: "Every true believer is a martyr." Then he recited this verse. He further observed: "Whoever recognises the true vicegerents of Allah and sincerely expects that ultimately they shall take charge of the kingdom of Allah, is like him who fought with the Holy Prophet and gave his life in the cause of Allah in the presence of the Holy Prophet."

[Pooya/Ali Commentary 57:20] Refer to the commentary of Anam: 32; Ankabut: 64 and Muhammad: 36. In this life people not only play and amuse themselves and each other, but they show off, boast, and pile up riches, manpower and influence, in rivalry with each other. In childhood man is enamoured of sport and play, in adult age he is seized with feelings of self display, and in old age he is dominated by pride at wealth and offspring. Allah's mercy, pleasure and pardon are free and open to all, like His rain. Those who love the pleasures of this world are delighted with the green of the growth, which soon withers, becomes dry and crumbles to pieces, like the worldly pleasures, pomps, boastings and possessions. The good men take the real spiritual harvest and store it for the hereafter. Once the Holy Prophet drew the attention of his companions to the swollen, rotten and stinking dead body of a goat lying on the ground, and asked them if any of them would buy it for a penny. All refused. Then he said: "The value of the worldly possessions is lower than this corpse." Imam Ali said: "The world is a corpse. Whoever seeks it is a dog." "O Ammar, grieve not if the pleasures of this world are kept away from you. Honey, the best and sweetest food, is the saliva of an insect, the bee. The nicest dress is made of silk which is the refuse of a small worm. The most refreshing scent, musk, is the blood of an animal, the deer. The best drink is water which is also used by animals to quench their thirst. The most passionate act is cohabiting in which urinative organs are used." The Holy Prophet said: "This world is a prison for the believers, and a garden for the disbelievers." "Treat this world as a land to cultivate harvest for the hereafter." Aqa Mahdi Puya says: This world is a test, and the life hereafter is its consequence-punishment or reward.

[Pooya/Ali Commentary 57:21] Refer to the commentary of Ali Imran: 133.

[Pooya/Ali Commentary 57:22] Aqa Mahdi Puya says: All things happen as consequences that follow in accordance with the laws made by Allah. The recording of these consequences in a book refers to Allah's infinite knowledge, which is announced to man so that he may avoid distress. Misfortune or good fortune may turn out to be illusory, therefore, men of God do not envy those who possess material possessions, nor do they exult if they have them, nor covet nor boast. If they are given bounties of Allah, they share them with other people as they consider them gifts of Allah.

[Pooya/Ali Commentary 57:23] (see commentary for verse 22)

[Pooya/Ali Commentary 57:24] The avaricious and the niggardly not only keep the gifts of Allah from other men but also dry up the streams of charity in others.

[Pooya/Ali Commentary 57:25] Refer to Nahl: 36 and Rahman: 8 and 9. Mizan refers to justice which gives to each person his due. Also see commentary of Shura: 17. Hadid (iron), according to the Ahl ul Bayt, refers to the Dhulfiqar, the sword given to Ali by the Holy Prophet. It also implies laws made by Allah to create discipline. Aqa Mahdi Puya says: (i) All prophets of Allah came with clear evidences. (ii) To every nation a prophet was sent who had a book with him (also refer to Nahl: 36). (iii) The three aspects of divine sovereignty referred to here are (a) legislative (b) judicial (c) executive, by the terms (a) the book (b) the scale (c) and the iron. (iv) Everything which exists here, whether concrete or abstract, is the revealed form of what is with Allah (see Hijr: 21). (v) No book is without a scale. The relation of the scale to the book is the relation of a scale of a map to the map. The books represent the map of divine knowledge in revealed form, and no map can be of any use without a precise (infallible) scale. There is no doubt that the true scale for a book can only be an infallible man who himself is the microcosm of the whole universe (see Rahman: 7 to 9) (vi) The scriptures prior to the Quran, limited in scope and application, had their corresponding scale; and the Quran (the final, completed, perfect and universal book) has its perfect and universal scale. Therefore the revealed scale, in this verse, does not refer to weighing or measuring physical objects. (vii) Iron stands for strength, power, discipline and sanctions of law, and also one of the sources to have political and economic power, therefore it is a means of testing man's attitude towards the divine law and order.

[Pooya/Ali Commentary 57:26] Aqa Mahdi Puya says: It is asserted that prophethood and revelation have been exclusively reserved for the offspring of Nuh and Ibrahim. See Ali Imran: 33 and 34. Also refer to Fatir: 32. Those, among them, who were unjust, were discarded.

[Pooya/Ali Commentary 57:27]

[Pooya/Ali Commentary 57:28]

[Pooya/Ali Commentary 57:29]