[Pooya/Ali Commentary 92:1] There are contrasts in nature. An appropriate example of such a clear contrast is visible between the darkness of the night and the light of the day. See commentary of Shams: 1 to 10. Another such contrast is found in the creation of male and female. These contrasts have been brought into evidence and the conclusion is stated in verse 4 that man's aims in life are diverse. These aims may be broadly divided into two classes, good and evil. He who runs after the pleasures of the temporary life of this world, unmindful of the eternal happiness of the hereafter, is striking a bad bargain. He will be a certain loser on the day of reckoning. On the other hand he who does not transgress the bounds laid down by Allah and does not lay his hands on unlawful gains and possessions but bears hardships patiently and willingly shall attain salvation in the hereafter.

[Pooya/Ali Commentary 92:2] (see commentary for verse 1)

[Pooya/Ali Commentary 92:3] (see commentary for verse 1)

[Pooya/Ali Commentary 92:4] (see commentary for verse 1)

[Pooya/Ali Commentary 92:5] Large hearted sacrifices in the cause of Allah and His servants, awareness of the laws of Allah to safeguard against evil and sincere belief in Allah and His religion and His book are the distinguishing marks of a righteous servant of Allah. Allah will make his path smoother and smoother so that he may reach his salvation in the easiest manner and style. He who chooses evil, greed and niggardliness will also have a smooth sailing unto hell, no matter how much resources he may have. Aqa Mahdi Puya says: Wahidi, in Asbab al Nuzul, narrates on the authority of Ibn Abbas that there was a poor man with a large family whose children used to collect and eat the dates fell from a branch of palm tree, belonging to another man but leaning in his house. More often the owner would at once rush to his house and snatch the fallen dates from the hands of the children and sometimes even from their mouths. The poor man went to the Holy Prophet and asked for his advice. The Holy Prophet asked the owner if he would give him the tree in exchange for a tree in paradise. The owner did not accept the offer. Abu Huddah said: "O messenger of Allah, if you promise me the same I will buy the tree and give it to you." The Holy Prophet agreed. Abu Huddah purchased that tree and presented it to the Holy Prophet who gave it to the poor man. The occasion of revelation of any verse does not restrict its significance. The word of Allah is applicable in all times. Imam Jafar bin Muhammad as Sadiq said: "Good deeds along with sincere belief in Allah and His religion shall obtain salvation and eternal happiness in the hereafter."

[Pooya/Ali Commentary 92:6] (see commentary for verse 5)

[Pooya/Ali Commentary 92:7] (see commentary for verse 5)

[Pooya/Ali Commentary 92:8] (see commentary for verse 5)

[Pooya/Ali Commentary 92:9] (see commentary for verse 5)

[Pooya/Ali Commentary 92:10] (see commentary for verse 5)

[Pooya/Ali Commentary 92:11] (see commentary for verse 5)

[Pooya/Ali Commentary 92:12] Allah in His infinite mercy has provided guidance to His creatures through His book and religion, messengers and guides (Imams of the Ahl ul Bayt). By the help of the faculties Allah has given man, he must use his freedom of choice and follow the right guidance. If he chooses to go astray and live an evil life, belying Allah's messengers, guides, laws and commands, a fire blazing fiercely will be his eternal abode. No one is more wretched and shaqi (unfortunate) than him. Ashqa is the superlative degree of shaqi. On the other hand there are those believers most devoted to Allah who have safeguarded themselves against evil and spent their wealth in the way of Allah to purify themselves. Such believers give charity and do good deeds to seek pleasure of Allah only, not with the motive that they are returning someone else's favour and compensating someone for some service done to them, or expecting some reward in return for their good deeds. Allah is the source of their goodness, as its goal or purpose. Atqa is the superlative degree of taqi. Refer to the commentary of Anam: 163 and Hujurat: 13. The eternal abode of the atqa (the most pious) or those who have nafs mutma-inna mentioned in Yusuf: 53; Qiyamah: 2 and Fajr: 27 to 30 (see commentaries) is Allah's own heaven (His pleasure) mentioned in Fajr: 30. The highest degree of taqwa is found only in the thoroughly purified Holy Prophet and his Ahl ul Bayt (Ahzab 33).

[Pooya/Ali Commentary 92:13] (see commentary for verse 12)

[Pooya/Ali Commentary 92:14] (see commentary for verse 12)

[Pooya/Ali Commentary 92:15] (see commentary for verse 12)

[Pooya/Ali Commentary 92:16] (see commentary for verse 12)

[Pooya/Ali Commentary 92:17] (see commentary for verse 12)

[Pooya/Ali Commentary 92:18] (see commentary for verse 12)

[Pooya/Ali Commentary 92:19] (see commentary for verse 12)

[Pooya/Ali Commentary 92:20] (see commentary for verse 12)

[Pooya/Ali Commentary 92:21] (see commentary for verse 12)