al-Naba’

[Pooya/Ali Commentary 78:1] Aqa Mahdi Puya says: Naba-il azim (the great news) here and in verse 67 of Sad, refers to the vicegerency of man to represent Allah on the earth in order to exercise authority on His behalf, i.e. imamah or wilayah. According to many commentators it may refer to the day of resurrection, or the prophethood of the Holy Prophet, or the Quran. Refer to my arguments given in the commentary of Sad: 67. Although all of them are great and fundamental yet discussion, opposition or disagreement among the human beings concerning their actuality is a regular exercise. So far as the angelical realm is concerned we find no trace of any such behaviour save at the time of the appointment of Adam (man) as the vicegerent (khalifah) of Allah. The angels expressed their disapproval, but yielded to reason when it was proved to them that they were inferior to Adam in knowledge and wisdom because of which Adam was appointed as the vicegerent of Allah. So it was the beginning of controversy regarding the vicegerency of Allah. In every age imamah or wilayah is the most bitterly disputed issue. Even those who believe in Allah, the revealed scriptures, the angels, the resurrection and the prophets of Allah refuse to accept the fact that there is always a divinely chosen representative of Allah on the earth who by his absolute submission to Allah (abdiyat) and total control over human shortcomings reaches the stage of fanafiallah (absolute absorption of divine attributes) and baqiya-billah (acting on behalf of Allah as His instrument) as explained in the commentary of Ma-idah: 54 to 58 and Anam: 17. Hafiz Abu Nu-aym in Hilyatul Awliya says that the Holy Prophet told his companions: "Naba-il-azim (the great news) refers to the wilayah of Ali ibn abi Talib." Refer to the commentary of Ma-idah: 67 for the wilayah of Ali ibn abi Talib. Therefore wilayah of Imam Ali is the decisive test of man's submission to Allah's authority. Man shall not be able to avoid or escape from acceptance of Ali's wilayah as verses 4 and 5 assert. In subsequent verses the process of creation demonstrates the evidence of divine plan and purpose which shall culminate in resurrection after which a new world will come into being. The process of developing matter from its lowest form to the highest form, which is human form, has to be carried out by the help of a pivotal entity to function as a medium between the finite and the infinite. Not only in the human society functioning in this world but also in the greater society which will come into being after the day of judgement the pivotal agency is indispensable. In fact the centre of gravitation of any collective existence has to be created before its formation. On this basis imamah or khilafat was bestowed on man and then the human race began to spread over the world and it shall continue to function till the human society reaches its final destination. Ibn Arabi has rightly observed: "The day of resurrection and wilayah of Ali ibn abi Talib are the two sides of one reality." Ali is "the great news". He is the ark of Nuh. In him and in every Imam in his progeny is confined all that which has been created (Ya Sin: 12). Khawja Muinuddin Chishti, a great saint of India, has said: "Those who sought protection through "Ya Sin" killed the imamun mabin". So he clearly says that "imamum mabin" in verse 12 of Ya Sin refers to Imam Husayn son of Ali ibn abi Talib. It refers to all the Imams of the Ahl ul Bayt. Also see commentary of Baqarah: 2 and Ya Sin: 12. Imam Muhammad bin Ali al Baqir said: "Naba-il azim refers to Ali ibn abi Talib". Alqama says that in the battle of Siffin a soldier came out from the army of Mu-awiyah and recited Ya Sin in front of Imam Ali. He asked him: "Do you know what is naba-il-azim ?" He did not know. Ali said: "I am the naba-il azim." A similar event also took place in the battle of Jamal. Amr ibn As, an avowed enemy of Ali, once said: "Ali is the naba-il azim. He is the babullah (the door through which one enters into the realm of the realisation of Allah)." Refer to the commentary of Ma-arij: 1 to know about the fate of those who did not accept the wilayah of Ali ibn abi Talib. Also refer to the commentary of Ma-idah: 67 and 3.

[Pooya/Ali Commentary 78:2] (see commentary for verse 1)

[Pooya/Ali Commentary 78:3] (see commentary for verse 1)

[Pooya/Ali Commentary 78:4] (see commentary for verse 1)

[Pooya/Ali Commentary 78:5] (see commentary for verse 1)

[Pooya/Ali Commentary 78:6] Refer to the commentary of Rad: 3 and 4; Ha Mim: 9 and 10; Hijr: 19; Nahl: 15; Muminun: 17; Furqan: 61 ; Ahzab: 46; Ya Sin: 33 to 36; Talaq: 12; Mulk: 3 and Nuh: 15 and 16 for the expanse of the earth, mountains, seven heavens and the sun. The spacious expanse of the earth, the rain and the abundant harvests, the succession of night and day, the firmaments above with their splendid lights are the signs of Allah with which man is affiliated. These point to a future life. The universe and the laws governing the universe have been created to serve man in his physical, mental and spiritual endeavours on the basis of which Allah shall sort out good and evil on an appointed day with justice and authority as mentioned in subsequent verses.

[Pooya/Ali Commentary 78:7] (see commentary for verse 6)

[Pooya/Ali Commentary 78:8] (see commentary for verse 6)

[Pooya/Ali Commentary 78:9] (see commentary for verse 6)

[Pooya/Ali Commentary 78:10] (see commentary for verse 6)

[Pooya/Ali Commentary 78:11] (see commentary for verse 6)

[Pooya/Ali Commentary 78:12] (see commentary for verse 6)

[Pooya/Ali Commentary 78:13] (see commentary for verse 6)

[Pooya/Ali Commentary 78:14] (see commentary for verse 6)

[Pooya/Ali Commentary 78:15] (see commentary for verse 6)

[Pooya/Ali Commentary 78:16] (see commentary for verse 6)

[Pooya/Ali Commentary 78:17] The day of judgement is the day of sorting out, as between good and evil.

[Pooya/Ali Commentary 78:18] Israfil will sound the trumpet. It will herald judgement. See commentary of Anam: 74; Ya Sin: 51; Zumar: 68; Qaf: 20; Qamar: 6 and 7. As mentioned in Bani Israil: 71, every group of people will come before the Lord along with the leader they followed in this world. See commentary of Bani Israil: 71 ; Nisa: 41; Nahl: 84 and 89. In the house of Abu Ayub Ansari, the Holy Prophet told Ma-adh bin Jabal: "On the day of judgement the backbiters' faces will be like the monkey; the faces of those who take forbidden things as food will be like the swine; those who make money by usury will walk upside down on their heads; the unjust will be blind as a bat, the proud boasters (inspite of their good deeds, if any) will be deaf and dumb; the tongues of the corrupt judges and the hypocritic scholars will hang on their breasts polluting the air with foul smell; those who harassed and annoyed their neighbours will be there without their hands and legs; the maligners will be hanging in the columns of fire; those who transgress the boundaries laid down by Allah in order to indulge in carnal passions will emit foul stench; and like their will be those who obstruct dispensation of justice, deprive others from their rights; and those who are puffed up with pride and arrogance will be seen in garments made of qaratan, a kind of sticking matter. Aqa Mahdi Puya says: On the day of resurrection, both the Shi-ah and Sunni scholars agree, all human beings will be sorted out according to the deeds each had done in this world and men and women of similar character will be gathered in groups representing their disposition, and each group will take a form which will identify their dominant quality. For example the worst among them will take the form of dogs and swines-the body will be a manifestation of soul. As those changes refer to the life of hereafter, therefore the doctrine of transmigration (the return of the departed soul in another physical body in this world) cannot be proved by such verses in the Quran.

[Pooya/Ali Commentary 78:19]

[Pooya/Ali Commentary 78:20] Aqa Mahdi Puya says: Mountains give the idea of firmness and stability, but they will vanish on the day of resurrection as if they were a mirage which means everything material is transitory.

[Pooya/Ali Commentary 78:21] Hell is lying in wait like an ambush for the transgressors. Ahqab is the plural of huqub. According to Imam Ali there are 360 days in one huqub (a period of time) and each day is equal to one thousand years (of this world). When some transgressors will be forgiven and taken out from the hell, then one huqub will follow another and the transgressors condemned for ever will live therein. Refer to the commentary of Hud: 106 to 108. Ghassaq is an extremely foul smelling liquid. See Yunus: 4 and Sad: 57. The life of every transgressor is a continued course of evil conduct. They repudiated the moral and spiritual responsibility for their lives in this world, impudently denied the life of hereafter, belied the signs of Allah, hated and ridiculed the warnings given by the prophet of Allah, and persecuted and killed his divinely chosen representatives (the Imams of the Ahl ul Bayt and their families). Every deed has been preserved on record which will be exhibited as an evidence to send the transgressors to the eternal abode of ever increasing torment.

[Pooya/Ali Commentary 78:22] (see commentary for verse 21)

[Pooya/Ali Commentary 78:23] (see commentary for verse 21)

[Pooya/Ali Commentary 78:24] (see commentary for verse 21)

[Pooya/Ali Commentary 78:25] (see commentary for verse 21)

[Pooya/Ali Commentary 78:26] (see commentary for verse 21)

[Pooya/Ali Commentary 78:27] (see commentary for verse 21)

[Pooya/Ali Commentary 78:28] (see commentary for verse 21)

[Pooya/Ali Commentary 78:29] (see commentary for verse 21)

[Pooya/Ali Commentary 78:30] (see commentary for verse 21)

[Pooya/Ali Commentary 78:31] Aqa Mahdi Puya says: Refer to the commentary of Furqan: 74. The muttaqin shall obtain salvation through their Imams. Also refer to the commentary of Bani Israil: 71.

[Pooya/Ali Commentary 78:32] (see commentary for verse 31)

[Pooya/Ali Commentary 78:33] (see commentary for verse 31)

[Pooya/Ali Commentary 78:34] (see commentary for verse 31)

[Pooya/Ali Commentary 78:35] (see commentary for verse 31)

[Pooya/Ali Commentary 78:36] (see commentary for verse 31)

[Pooya/Ali Commentary 78:37] Aqa Mahdi Puya says: None shall have the right to address Allah to seek blessings or address others to convey His blessings save those whom He gives permission (the Holy Prophet and his Ahl ul Bayt). See commentary of Baqarah: 143; All Imran: 18; and Najm: 2 to 5. Verse 4 of Qadr confirms verse 38 of this surah that ruh (spirits) and malak (angels) are two different entities of the spiritual world.

[Pooya/Ali Commentary 78:38] (see commentary for verse 37)

[Pooya/Ali Commentary 78:39] Aqa Mahdi Puya says: Refer to the commentary of Furqan: 57. The only way to salvation is the love of those attached with the Holy Prophet in body and soul as mentioned in Shura: 23.

[Pooya/Ali Commentary 78:40] The belier of Allah, His prophet and his Ahl ul Bayt will find no place to escape. He will neither live nor die (Ta Ha: 74). He will wish that he could be reduced to nothingness, but even that would not be possible.