[Pooya/Ali Commentary 89:1] As said in verse 5, "the men of understanding" or "those who understand" can observe the evidences mentioned in verses 1 to 4 and draw inspiration to go deeper and deeper in the higher regions of spiritual world. The first is the glory of the daybreak. The first rays of light drive away the deepest dark of the night. It may refer to the spiritual awakening from ignorance to faith. By the ten nights are usually understood the first ten dates of Dhilhajj, the sacred period of pilgrimage. See commentary of Baqarah: 196, 197 and 124 to 130 . The Holy Prophet said that fasting, giving alms and doing good deeds in these days earn special rewards from the grace of Allah. Some commentators say that it may refer to the first ten dates of Muharram because on the tenth of Muharram "the greatest sacrifice" (dhibhin azim) took place. See commentary of Saffat: 107. Even and odd suggest contrasts but they follow each other in regular succession. In ultimate analysis this expression may refer to all things. Both abstract and concrete things are often understood in contrast with their opposites. If we understand the life of this world, we can have a better idea of the spiritual hereafter. When this world, comparable to the darkness of night, passes away or vanishes, the light of the eternal hereafter will be seen. Aqa Mahdi Puya says: In addition to that which has been said above about the ten nights some commentators say that the last ten nights of the month of Ramadan are referred to here. Some say that fajr refers to the Holy Prophet, shaf to Hasan and Husayn, watr to Fatimah and ashr to Ali and other nine Imams, but this interpretation has not been supported by any authentic tradition from the Ahl ul Bayt.

[Pooya/Ali Commentary 89:2] (see commentary for verse 1)

[Pooya/Ali Commentary 89:3] (see commentary for verse 1)

[Pooya/Ali Commentary 89:4] (see commentary for verse 1)

[Pooya/Ali Commentary 89:5] (see commentary for verse 1)

[Pooya/Ali Commentary 89:6] From utter depths of darkness and ignorance, the guidance from Allah leads man to a glorious spiritual life, but those who refuse to follow the divine guidance, as the people of Ad and Thamud and Firawn did, are destroyed when Allah decides to punish them in this world, and in the hereafter their abode is hell where they will abide for ever. Refer to the commentary of Araf: 65 to 72 for the people of Ad and Araf: 73 to 79 for the people of Thamud, and Ta Ha: 9 to 98 for Firawn and his hosts. Iram was a city of lofty structures, known as the "earthly paradise", built by Shaddad son of Ad. Allah sent a prophet to admonish Shaddad who began to call himself God. When asked, the prophet gave him the description of paradise, and Shaddad built such a place and named it Iram. When it was completed Shaddad went to see it. As soon as he entered the main gate he saw the angel of death standing in front of him. He asked for a few moments in which he wanted to see the paradise he built but while dismounting from his horse when he was about to touch the ground his soul was seized by the angel of death; after which the garden he built had disappeared. Dhil awtad, in Arabic idiom, is expressive of power, arrogance also refer to the and obstinacy. The stakes may also refer to the post or pillar to which Firawn bound his victims and nailed them. Aqa Mahdi Puya says: Neither nations nor individuals, however mighty, can survive if they transgress the laws made (willed) by Allah. They may have a few days of respite but eventually they fall and disappear from the face of the earth. Allah watches the doings of the wicked.

[Pooya/Ali Commentary 89:7] (see commentary for verse 6)

[Pooya/Ali Commentary 89:8] (see commentary for verse 6)

[Pooya/Ali Commentary 89:9] (see commentary for verse 6)

[Pooya/Ali Commentary 89:10] (see commentary for verse 6)

[Pooya/Ali Commentary 89:11] (see commentary for verse 6)

[Pooya/Ali Commentary 89:12] (see commentary for verse 6)

[Pooya/Ali Commentary 89:13] (see commentary for verse 6)

[Pooya/Ali Commentary 89:14] (see commentary for verse 6)

[Pooya/Ali Commentary 89:15] Allah tries man by prosperity and distress. In prosperity, instead of showing humility and kindness, selfish and petty men become arrogant and forget Allah; and in distress, instead of relying upon patience and faith, they put false values on the worldly possessions and become resentful, envious and spiteful.

[Pooya/Ali Commentary 89:16] (see commentary for verse 15)

[Pooya/Ali Commentary 89:17] Many verses of the Quran, make it clear that the large means of sustenance given to a particular man is a trust he holds to distribute them among the needy, the poor and the orphans, but more often he becomes closefisted and prefers to spend it on his own lusts, luxuries and enjoyments. The desire and inordinate love for more and more worldly possessions develops a morbid tendency in man to own everything by hook or by crook on account of which he destroys social harmony and discipline.

[Pooya/Ali Commentary 89:18] (see commentary for verse 17)

[Pooya/Ali Commentary 89:19] (see commentary for verse 17)

[Pooya/Ali Commentary 89:20] (see commentary for verse 17)

[Pooya/Ali Commentary 89:21] When the day of reckoning comes, those who have failed to discharge their duties to the needy or actually suppressed their rights in their mad love for the worldly possessions, will be brought face to face to the fire of hell and then they will realise that all the illusions of the fleeting world have been swept away and their possessions crumbled to powder like dust. Then it will be too late to repent. When the decree is passed on the day of judgement, the punishment will be given and no respite will be available. Aqa Mahdi Puya says: In verse 22 "Your Lord comes" means the manifestation of His authority, as has been said in Baqarah: 210.

[Pooya/Ali Commentary 89:22] (see commentary for verse 21)

[Pooya/Ali Commentary 89:23] (see commentary for verse 21)

[Pooya/Ali Commentary 89:24] (see commentary for verse 21)

[Pooya/Ali Commentary 89:25] (see commentary for verse 21)

[Pooya/Ali Commentary 89:26] (see commentary for verse 21)

[Pooya/Ali Commentary 89:27] Aqa Mahdi Puya says: The righteous will be welcomed to a life free from pain, sorrow, doubt, struggle, desire and disappointment. They will be at rest, in peace, in a state of complete satisfaction. This stage of soul is the final stage of bliss. The state in which the soul seeks fulfillment of the lower earthly desires, transgressing the bounds prescribed by the laws of Allah, is called ammarah (see commentary of Yusuf: 53 and Qiyamah: 2); and the self-reproaching soul that feels the evil of sin and resists it is called lawwama; and the soul which has controlled and tamed all desires and surrendered to the will of Allah is called mutma-innah. Allah's devotee is he who reflects divine attributes in his character and desires nothing save pleasure of Allah in the life of hereafter. They are described as alin by Allah in verse 75 of Sad. They are the Holy Prophet and his Ahl ul Bayt. "My garden"-Allah's garden is the pleasure of Allah. When a soul is admitted to Allah's garden it reflects divinity.

[Pooya/Ali Commentary 89:28] (see commentary for verse 27)

[Pooya/Ali Commentary 89:29] (see commentary for verse 27)

[Pooya/Ali Commentary 89:30] (see commentary for verse 27)