Verses 63–77
These verses describe the virtues of the believers, in contrast to the abovementioned vices of the disbelievers. The verses can be summarized by saying that the believers call their Lord, and accept His Messenger and the Book that He has sent to him, in contrast to the denial of the disbelievers, who turn away from God in favor of their own desires. That is why these verses, and the chapter, end by saying: Say: My Lord would not care for you were it not for your calling; for you have indeed rejected (the truth), so that shall be binding ().
Commentary
وَ عِبادُ الرَّحْمنِ الَّذ ِينَ يَمْشُونَ عَلَى الْأ َرْضِ هَوْناً وَ إِذا خاطَب َهُمُ الْجاهِلُونَ قالُوا سَلاما ً ٦٣
(25:63) And the servants of the Beneficent are they who walk on the earth in humbleness, and when the fools address them, they say: Peace.
In the previous verses, God talked about the disbelievers’ arrogance against Him and their derision of His noble name of al-Raḥmān (the Beneficent). In this verse, He turns to an opposite description, which is of the believers: He names them “servants,” and attributes them to Himself. In doing so, God refers to Himself by the name al-Raḥmān, which is the very name that the disbelievers rejected and turned away from [in verse ]. This verse mentions two qualities of the believers:
(1) … they who walk on the earth in humbleness (hawnan)…: According to al-Rāghib, hawn means tadhallul (humility, humbleness, subservience). It is most plausible to say that “walking on the earth,” in this verse, is a figurative expression for their entire lifestyle. It describes how they deal and associate with people in general. Within themselves, they are subservient toward their Lord; and with the people, they are humble. This is because they see themselves as servants of God [or because they are genuine servants of God]; thus they have no pride against God, nor do they seek undue ascendancy over others. Meanwhile, they are never subservient before the enemies of God in order to win their favor and benefit from their illusory domination. Such humility is far from the true servants of the Beneficent. It could also be that hawn means lenience and moderation (rifq, līn). Then, it would mean that the believers do not walk pompously and pretentiously.
(2) … and when the fools (al-jāhilūn) address them, they say: Peace: Here, instead of using a noun, the verse refers to the other side by their quality of jahl (imprudence, foolishness, ignorance). Therefore, the sentence is about speeches which stem from the imprudence and ignorance of the speaker, and which the believers find to be heavy and unpleasant. The response of the believers, however, is “peace,” which means a speech that is free from vanity and sin. This interpretation of “peace” can be deduced from what God says [about the inhabitants of Paradise]: They shall not hear therein vain or sinful discourse, except the word peace, peace (). In short, the believers do not respond to foolishness by foolishness.
As some exegetes have pointed out, this verse describes the believers during the day, when they go out among the people. As with their behavior during the night, it is described in the next verse.
وَ الَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّداً وَ قِ ياماً ٦٤
(25:64) And they who pass the night (yabītūna, from baytūtah) before their Lord (li-Rabbihim), prostrating themselves (sujjadan) and standing (qiyāman).
Baytūtah means “to pass the night, whether sleeping or not.” Sujjad and qiyām are the plural forms of the two adjectives sājid (prostrating) and qāʾim (standing), respectively. “Before their Lord” qualifies “prostrating.” What is meant is that they worship God by prostrating themselves on the ground as well as standing on their feet. A clear example of this would be the daily prayer (ṣalāh).
The meaning of the verse is: “The believers pass the night in the states of prostration and standing before their Lord, alternating between the two.” It could be that this expression specifically refers to observing the night vigil by performing the recommended night prayer (ṣalāt al-layl).
وَ الَّذِينَ يَقُولُون َ رَبَّنَا اصْرِفْ عَنَّا عَذابَ جَهَنَّمَ إِنَّ عَذاب َها كانَ غَراماً ٦٥
(25:65) And they who say: O our Lord! Turn away from us the punishment of hell, surely the punishment thereof is enduring (gharāman).
Gharām means “a difficulty or affliction that strikes a person, remains with him, and does not leave him.” The rest is clear.
إِنَّها ساءَ تْ مُسْتَقَرًّا وَ مُقاماً ٦٦
(25:66) Surely it is an evil abode (mustaqqaran) and an (evil) place to stay (muqāman).
In this verse, the pronoun “it” refers to hell [mentioned in the last verse]. Mustaqarr and muqām are locative nouns derived from istiqrār (to settle, to be established) and iqāmah (to stay, to stand). The rest is clear. ()
وَ الَّذِينَ إِذا أَنْف َقُوا لَمْ يُسْرِفُوا و َ لَمْ يَقْتُرُوا وَ كانَ ب َيْنَ ذلِكَ قَواماً ٦٧
(25:67) And they who when they spend (anfaqū, from infāq), are neither extravagant (yusrifū, from isrāf) nor parsimonious (yaqturū, from iqtār), and (keep) between these the just mean (qawāman).
Infāq means “to spend and utilize money to fulfill the needs of oneself or others.” Isrāf is “to go beyond the limits, on the excess side.” In expenditure, isrāf means spending more than the amount that one should allocate to something. According to al-Rāghib, qatr means “spending little,” which is the opposite of isrāf. The words qatr, iqtār and taqtīr are synonymous.
Qawām means “middle, balanced, just.” Qiwām is “that by which something stands.” In the verse, “between these” describes and complements qawāman [although it is mentioned before qawāman]. The meaning is: The believers’ spending follows a just and golden mean between the two extremes of extravagance and parsimony.
… and (keep) between these the just mean: This sentence explicitly affirms the implied meaning of: when they spend, are neither extravagant nor parsimonious. Therefore, the first part of the verse negates the two extremes of either sides, and the last part of the verse confirms the middle path.
وَ الَّ ذِينَ لا يَدْعُونَ مَعَ اللَّ هِ إِلهاً آخَرَ وَ لا يَقْتُ لُونَ النَّفْسَ الَّتِي حَرَّ مَ اللَّهُ إِلاَّ بِالْحَقِّ وَ لا يَزْنُونَ وَ مَنْ يَفْ عَلْ ذلِكَ يَلْقَ أَثاماً ٦٨
(25:68) And they who do not call upon another god with Allah and do not slay the soul, which Allah has forbidden except for just cause, and (who) do not commit adultery; and he who does this shall meet a requital of sin.
This verse refers to shirk (polytheism, idolatry, associating others with God). However, idolatry does not allow calling to God, whether alone or along with other gods. Instead, idolatry instructs the people to invoke the other, lower gods. Idolaters worship these gods so that they may bring their worshipers closer to God and intercede for the worshipers before Him. Therefore, “calling upon another god with God” may allude to one of the following points:
Everybody already calls unto God at all times, according to their innate human nature (fiṭrah). Thus, if one calls upon other gods [at other times], then it will automatically be another god along with Him, even though the person may not explicitly call God [in an open and ritualistic way].
God is already there and exists by Himself, whether one calls upon the other gods or not. Therefore, “calling upon another god with God” means “calling upon other gods, given God’s existence.” In other words, it means leaving Him and calling others [while He is there].
The Arab polytheists believed that the land is governed by their gods, while the sea is governed by God, Who is in charge of the sea alone, without having any partners. Therefore, the verse refers to their custom of calling upon God in certain cases—like storms and other problems in the sea—and calling upon other gods in other cases—on land.
The second view is the most plausible one.
… and do not slay the soul, which Allah has forbidden except for just cause…: The believers do not kill human souls—which God has forbidden at all times, except in cases when it is rightful to do so, such as killing a soul for retaliation (qiṣāṣ) or legal penalty (ḥadd).
… and (who) do not commit adultery…: The believers do not commit unlawful sexual intercourse. This was common among Arabs before Islam, but Islam was ever known for forbidding adultery and wine from the beginning of its call [in Mecca].
… and he who does this (dhālika) shall meet a requital of sin (athāman): The demonstrative pronoun “this” (dhālika) refers to all of the previously mentioned acts: polytheism, killing an innocent soul unjustly, and adultery. Athām is synonymous with ithm, which means “the consequence of sin.” It refers to the punishment that the sinners face in the hereafter, as described in the next verse.
يُضاعَفْ لَهُ الْعَذابُ يَو ْمَ الْقِيامَةِ وَ يَخْلُد ْ فِيهِ مُهاناً ٦٩
(25:69) The punishment shall be doubled to him on the day of resurrection, and he shall abide therein in abasement.
This verse describes and elaborates the “meeting of the consequence of sin (athām),” which was mentioned at the end of the last verse.
… and he shall abide therein in abasement: The disbelievers will be punished forever while they are covered by humiliation.
Eternal punishment for polytheism is certain. However, the Qur’an also clearly affirms eternal punishment [as seen in these verses] for committing adultery and for killing an innocent soul, which are among the major sins in Islam. The same is true about taking usury. Here are three possible explanations for these verses:
(1) These verses refer to the nature of these sins. They are such vices that call for eternal punishment in and of themselves [not taking into account the belief or disbelief of their doer]. This interpretation may also be deduced from the apparent meaning of the following verse: Surely Allah does not forgive that anything should be associated with Him, and He forgives what is besides this to whom He wills (, ).
(2) Khulūd (abidance, perpetuity, eternity) can be interpreted as “a long stay,” including both permanent and impermanent.
(3) “He who does this” () refers to committing all three sins. After all, the verse’s message is that the believers [overall] are clear from the acts that are found among disbelievers [collectively], which consists of all three acts, not just one.
إِلاَّ مَنْ تابَ وَ آمَنَ وَ عَمِلَ عَمَ لاً صالِحاً فَأُوْلئِكَ يُبَ دِّلُ اللَّهُ سَيِّئاتِهِمْ حَ سَناتٍ وَ كانَ اللَّهُ غَفُوراً رَ حِيماً ٧٠
(25:70) Except him who repents and believes and does a good deed; so these are they for whom Allah changes their evils into good; and Allah is Forgiving, Merciful.
The exception mentioned in this verse applies to “meeting the requital of sin” () and “staying therein forever” (). The exception is conditional on repentance, belief, and doing good deeds. Repentance means to stop sinning, and its lowest degree is regret. That is a necessary condition for a servant to desist from sinning; otherwise, one will continues one’s old practices. Performing righteous deeds is what makes repentance firm, established and sincere.
Since one of the conditions mentioned in this verse is īmān (belief, faith), it shows that this verse is specifically about repentance from polytheism. Thus, the verse can concern those who commit all of the three sins mentioned above (setting partners with God, killing an innocent soul, and committing adultery). Another possibility is that the verse only concerns those who set partners with God, regardless of committing any of the other two sins. As with those who commit murder and/or adultery but not polytheism, their repentance is explained in the next verse.
… so these (fa-ulāʾika) are they for whom Allah changes their evils (sayyiʾāt) into good (ḥasanāt)…: The letter fāʾ (so, then, therefore) at the beginning of this sentence shows that what is mentioned here is a consequence of their repentance, belief and righteous deeds. It describes the good result that follows because of doing these things, which is that God will turn their evil into good.
Some suggested interpretations for this change of deeds are:
God will erase their previous disobedience because of their repentance, and in place of their disobedience, He will write their following obedience. For instance, He replaces their disbelief by belief, their unjust killing by jihad and rightful killing, and their adultery by chastity and abstention.
The verse does not mean that “evil” is literally turned into “good,” but what is meant is evil and good malakah (habit, second nature). While they had developed an evil second nature, God will change it into a good second nature.
What is meant by “evil” and “good” is the punishments and rewards of evil and good; otherwise, evil is not transformed into good. For example, God will replace the punishment of murder and adultery with the reward of rightful killing and chastity.
The reader would agree that these views turn the speech away from its apparent meaning, without any evidence to warrant it.
The apparent meaning of “Allah changes their evils into good,” followed by “and Allah is Forgiving, Merciful,” is that their actual evils will all be converted to good. It should be noted that a sayyiʾah (lit. “evil, vice, iniquity”) is not the outward action that is performed by a doer, for the act itself is simply a set of movements that are common between vices and virtues. For example, sexual intercourse is equally found in adultery and in lawful mating. Similarly, taking one’s possession is the same act, whether one usurps it or takes it with the owner’s permission. Rather, what makes an act evil or good is whether or not it complies with God’s commands. This aspect of compliance with God’s will is what leaves its trace and impression in the soul and remains for the doer. Otherwise, the outward action—which consists of a set of temporary movements—disappears once it is done. And as the action disappears, its classification and label [as either evil or good] will also disappear. The punishment in the hereafter applies to the evil effects, traces and impressions of sins, which are imprinted on the soul and do not leave the person until he is taken by them: on the day when the secrets are examined ().
These inner traces and impressions will in turn form the person’s actions. That is, if one’s essence is completely free from the mix of evil and wickedness, then the person will not commit any evil deeds. A virtuous essence that is pure in every aspect cannot bring forth evil and foul actions. Evil acts necessarily emanate from an essence that is either, completely evil and wicked, or has some mix of evil and wickedness.
Now, consider a person whose essence is purified and made good through repentance, belief and good deeds, such that it turns into a virtuous essence without any mix of defilement and wickedness. What is compatible with such a soul is good traces and impressions. Therefore, as the essence is transformed, the traces and impressions that it bears will also transform accordingly, because they are inseparable effects of the soul. The evil that was found in the person was because of his essence; now that his essence is good and pure, its effects will follow accordingly. This transformation will be by God’s forgiveness and mercy: and Allah is Forgiving, Merciful (). Perhaps the verse refers to something along these lines.
وَ مَنْ تابَ وَ عَم ِلَ صالِحاً فَإِنَّهُ يَتُوب ُ إِلَى اللَّهِ مَتاباً ٧١
(25:71) And whoever repents and does good, he surely turns to Allah a (goodly) turning (matāban).
Matāb is a verbal noun for the act of tawbah (repentance, returning). Given the context of the verses, this verse says that it is not surprising when evil deeds are converted into good deeds, because of the significance and greatness of repentance. It is a special and goodly returning to God, so it is no wonder that God changes the person’s evil deeds into good ones. He is God, Who does what He wills.
At the same time, this verse applies to repentance from all sins, whether they are coupled with polytheism or not. The last verse, as we noted above, hardly alludes to sins that are not accompanied by polytheism.
وَ الَّذِينَ لا يَشْهَدُونَ الزُّ ورَ وَ إِذا مَرُّوا بِاللَّغْ وِ مَرُّوا كِراماً ٧٢
(25:72) And they who do not witness falsehood (al-zūr), and when they pass by what is vain, they pass by nobly (kirāman).
Majmaʿ al-bayān says, “Zūr originally means presenting falsehood in a way that it looks like truth.” Therefore, zūr would include lying, as well as false vanities like singing (ghināʾ), profanity and swearing, in one way or another. Majmaʿ al-bayān also says, “The verb takarrama is used when one honors oneself by keeping away from something disgraceful.”
And they who do not witness falsehood…: If zūr means “lying,” then zūr would represent an omitted verbal noun as the object of the verb “witness.” The implied meaning would be: “The believers do not witness to a false testimony” [where the word “testimony” (shahādah) is omitted in the verse]. If zūr means “false vanities like singing and the like,” then zūr would itself be the object of witnessing. The meaning would be: “The believers do not attend vain gatherings.” The subsequent part of the verse is more consonant with the second meaning.
… and when they pass by what is vain (bil-laghw), they pass by nobly: The word laghw is used for “any action or speech that is not worthy of attention because of lacking a rational objective.” Thus, as it is said, laghw would include all sins. “Passing by vanity” means passing by those who engage in vanity while they are engaged in it.
The meaning is: When the special servants of God come across those who are engaged in idleness and vanity, they pass by them in aversion, keeping themselves clear from entering among them, mixing with them, and joining their party.
وَ الَّذ ِينَ إِذا ذُكِّرُوا بِآياتِ ر َبِّهِمْ لَمْ يَخِرُّوا ع َلَيْها صُمًّا وَ عُمْيانا ً ٧٣
(25:73) And they who, when reminded of the communications of their Lord, do not fall down thereat (lam yakhirrū ʿalayhā, from khurūr) deaf and blind.
“Khurūr upon the ground” means “falling on the ground.” Here, it is apparently a metaphorical expression for sticking to something and jumping on it. The meaning is: When the believers are reminded by the communications and revelations of their Lord—such as the wisdoms and fair exhortations of the Qur’an—they do not fall on it deaf and blind, not hearing or seeing. Instead, they contemplate it, understand it, and accept it out of insight. They believe in its wisdom, take heed of its admonitions, have a clear vision of their path, and follow the solid proof from their Lord.
وَ الَّذِينَ يَقُولُونَ رَبَّنا هَبْ لَنا مِنْ أَ زْواجِنا وَ ذُرِّيَّاتِنا قُ رَّةَ أَعْيُنٍ وَ اجْعَلْ نا لِلْمُتَّقِينَ إِماماً ٧٤
(25:74) And they who say: O our Lord! Grant us in our wives and our offspring the joy of our eyes (qurrata aʿyun), and make us a leader to those who guard (against evil).
Al-Rāghib says in al-Mufradāt:
Qarrat or taqarra ʿaynuhu (lit. “his eye was cooled”) is said when one is pleased and happy. God says: That her eye might be cooled (taqarra ʿaynuhā) (). Qurrat ʿayn is what makes one happy and pleased. God says [narrating from Pharaoh’s wife about Moses]: A refreshment of the eye (qurrat ʿayn) to me and to you (), and: Grant us in our wives and our offspring the joy of our eyes (qurrata aʿyun) ().
It is said that the expression qurrat ʿayn is derived from the root qarr, meaning bard (coolness, cold). Therefore, qarrat ʿaynuhu is interpreted as “his eye was cooled and healed.” About the provenance of this expression, some have said that joy is accompanied by coolness and cold tears, while sorrow is accompanied by warmth and hot tears. That is why when they wants to curse someone, they say, “May God make his eye hot.” Others have said that the expression is derived from the root qarār (settlement, establishment, fixedness). It means that God would give a person something that makes his eyes calm and settled, such that he no longer looks at what others have covetously.
The special servants of God wish their wives and offspring to be the joy of their eyes. That is, they want their family to please them by being obedient to God and refraining from His disobedience. That is their sole concern and request, because they are not followers of desires, but they only care about the truth.
… and make us a leader to those who guard (against evil) (lil-muttaqīn imāman): That is: “Make us rush toward good and strive for Your mercy, such that the other muttaqūn (those who guard against evil, the Godwary, the self-restrained) would follow us.” This would refer to the following instructions of God: Therefore hasten to (do) good works (), Hasten to forgiveness from your Lord (), and: And the foremost are the foremost; these are they who are drawn near (to Allah) (). In this prayer, the word imām (leader, guide, model) is mentioned in singular form. This apparently shows that they want to be all united in one line, ahead of other muttaqūn.
Here are some alternative interpretations offered by the exegetes: (1) Imām is used for both singular and plural. (2) Imām is the plural of āmm, meaning “one who is aiming and heading [for a destination],” much like ṣiyām, which is the plural of ṣāʾim (one who is fasting). The meaning would then be: “Make us followers who head toward those who guard against evil.” (3) A recitation by Ahl al-Bayt reads: “Make for us a leader from those who guard against evil” (wa-ijʿal lanā min al-muttaqīna imāman).
أُوْلئِكَ يُجْزَوْنَ ال ْغُرْفَةَ بِما صَبَرُوا وَ يُلَقَّوْنَ فِيها تَح ِيَّةً وَ سَلاماً ٧٥ خالِدِينَ فِيها حَسُنَتْ مُسْتَقَ رًّا وَ مُقاماً ٧٦
(25:75-76) These shall be rewarded with high places (al-ghurfah) because they were patient, and shall be met therein with greetings (taḥiyyatan) and salutations (salāman). Abiding therein; goodly the abode and the resting-place.
Ghurfah is defined as “a structure that is built upon another.” In other words, it is the higher part of a house. In this verse, it would refer to an exalted rank in Paradise. Taḥiyyah is “a pleasant message of welcome.” Salām means “anything that is free from what one fears or avoids.” The indefinite form of these two words indicates magnification and aggrandizement. In this verse, “patience” specifically includes two types of patience: (1) having patience in performing acts of obedience; and (2) having patience in abstaining from acts of disobedience. This interpretation is based on the previous verses, which specifically discussed these two types of patience. Nevertheless, these two types of patience are not separable from having patience during difficulties and tribulations.
The meaning of the first verse [] is: “These people, who were described above, will be rewarded with high ranks in Paradise, and the angels will meet them there with greetings and salutations.” The meaning of the second verse [] should be clear.
قُلْ ما ي َعْبَؤُا بِكُمْ رَبِّي لَوْ لا دُعاؤُكُمْ فَقَد ْ كَذَّبْتُمْ فَسَوْفَ ي َكُونُ لِزاماً ٧٧
(25:77) Say: My Lord would not care (yaʿbaʾu, from ʿibʾ) for you were it not for your calling; for you have indeed (fa-qad) rejected (the truth), so that shall be binding.
Al-Mufradāt says:
Mā ʿabaʾtu bihi means “I do not care about it.” It is derived from ʿibʾ, which means thiql (weight, heaviness). It is as if one is saying, “I do not see it having any weight or worth.” God says: Say: My Lord would not care for you were it not for your calling (). Some have said that this verb [ʿabaʾa yaʿbaʾu ʿabʾan] is derived from the expression, ʿabaʾtu al-ṭīb (I prepared the fragrance); as if the verse is saying, “My Lord would not spare you if it were not for your calling.”
It is said that in the phrase “your calling” (duʿāʾukum), duʿāʾ is a verbal noun (call, calling) which has been annexed to the object of the call [not to the subject]. The subject who makes this call is “my Lord.” Therefore, “for you have indeed rejected” is the reason which clarifies the first part of the verse as its consequence.
… so that shall be binding: That is: Your act of denial shall stick and bind to you closely; it will not leave you until you meet its consequence of everlasting punishment and inseparable wretchedness.
The meaning of the verse is: “You have no value or position in the sight of my Lord, meaning that your existence and non-existence is equal to Him. This is because you have denied [His communications] to the point that there is no hope of good in you, and this denial shall soon cling to you closely. If God calls you [to the truth and His religion] it is only because He wants to complete His proof and argument against you, or so that you may turn back from your denial.” This is a plausible interpretation of the verse.
It is also said that in the phrase “your calling” (duʿāʾukum), duʿāʾ is a verbal noun which has been annexed to the subject [that is, the caller]. Therefore, “your calling” means the believers’ worship of God. The verse would then mean: My Lord would not care for you—or He would not spare you—if it were not for your worship of Him.
However, this interpretation does not comply with the letter fāʾ (lit. “so, thus, then”) in the next part of the verse: “for you have indeed rejected (fa-qad),” because this letter implies consequence and conclusion (tafarruʿ, tafrīʿ). If the above meaning were intended, the verse should have used the conjunction “and” (wāw) instead. Moreover, annexing a verbal noun to the subject implies that the act has already taken place, which was not the case when the verse was revealed, because the audience of the verse [that is, the polytheists in Mecca] did not use to worship God and call Him. So if that were the intended meaning, the verse should have said, “were it not for you to call Him” (law lā an tadʿūhu). The reader should reflect on this.
This is the ending verse of this sūrah, which refers to the main theme of the entire sūrah and summarizes it. The sūrah was about the polytheists’ objection and denial against God’s Messenger and the Qur’an that was revealed to him.
Examining Narrations
- Concerning “they who walk on the earth in humbleness” () Imam al-Ṣādiq said: It means walking normally in one’s natural manner, in a way that is neither pretentious nor proud.
- Concerning the word gharām in the verse “surely the punishment thereof is gharāman” () the Messenger of God said: [It means] dāʾim (permanent, persistent, enduring).
- Concerning “surely the punishment thereof is gharāman” () Imam al-Bāqir said, [Gharām means] binding and inseparable.
- Concerning “And they who when they spend, are neither extravagant (lam yusrifū, from isrāf) nor parsimonious” () Tafsīr al-Qummī says, “Isrāf means spending unlawfully in an unjust cause.” Concerning “nor parsimonious (lam yaqturū)” () it says, “[It means] they are not stingy in paying God’s due.” Concerning “and (keep) between these qawāman” () it says, “Qawām means ʿadl (balance, justice); that is, spending in causes that God has ordered.”
- Concerning “and (keep) between these the just mean” () Imam al-Kāẓim said: This is about doing good and charity; “the wealthy according to his means and the straitened according to his means” (), where one’s “means” is proportionate to one’s family and dependants. That is, they do good according to the needs and expenses of themselves and their families. Allah does not lay on any soul a burden except to the extent to which He has granted it ().
- It is narrated that once Muʿādh asked the Messenger of God about this [verse ]. The Prophet explained: Whoever gives in an unjust cause is extravagant, and whoever refrains from paying a right is parsimonious.
Author’s comment: There are very many narrations to this effect.
- Ibn Masʿūd said: Once I asked the Prophet, “What is the greatest sin?” He said, “To set a counterpart for God—while He [is the One Who] has created you.” I asked, “Then what?” He said, “To kill your child fearing that he would eat from your share [and reduce your sustenance].” I asked, “Then what?” He said, “To commit adultery with your neighbor’s wife.” Then, God confirmed that by revealing: And they who do not call upon another god with Allah and do not slay the soul, which Allah has forbidden except for just cause, and (who) do not commit adultery ().
Author’s comment: Perhaps what is meant is that this account matches and conforms to this verse, not that the narration was a cause of the revelation of the verse.
- Concerning “Allah changes their evils into good” () ʿAlī b. al-Ḥusayn said, “That occurs in the hereafter.”
- Concerning the same verse, al-Ḥasan [al-Baṣrī] said, “That occurs in this world.”
- The Messenger of God said: On the Day of Resurrection, a man will be brought forth and it will be said [to his guardian angels], “Show him his minor sins.” “On such-and-such a day,” he will be told, “you did such-and-such an act…”; thus his minor sins will be shown to him one after another, while his major sins are not spoken of. He will admit to them all, and does not deny anything, but he will be constantly worried about when the angels would pull out his major sins. However, it will then be said [to his angels], “In place of every sin that he committed, give him a good deed.”
Author’s comment: This is one of the numreous narrations about the conversion of evil deeds to good ones on the Day of Resurrections. These narrations are multiple (mustafīḍah), reported through both Sunni and Shia chains of transmission, from the Prophet and from Imams al-Bāqir, al-Ṣādiq and al-Riḍā.
- The Messenger of God said: Whenever a group of people gathers in a sitting to remember God, an announcer will call them from the heaven: “Now you may get up [and start afresh], for indeed God has changed your evil deeds to good ones; He has forgiven you all.”
- Concerning “who do not witness al-zūr” () Imam al-Ṣādiq said: [Zūr means] ghināʾ (singing).
Author’s comment: Majmaʿ al-bayān says that this has been narrated from both Imams al-Bāqir and al-Ṣādiq. Al-Qummī has also narrated it twice, once with a chain of transmission, and once without.
- Muḥammad b. Abī ʿAbbād was known for enjoying samāʿ (song, music, dance) and alcohol. He says: I once asked al-Riḍā about samāʿ. He said, “The people of Hijaz have their own opinion about it, but it is an example of bāṭil (falsehood, vanity, futility) and lahw (distraction, diversion). Have you not heard that God says: and when they pass by what is vain (al-laghw), they pass by nobly ()?”
- Abū Baṣīr says: I once asked Imam al-Ṣādiq about God’s words, “And they who, when reminded of the communications of their Lord, do not fall down thereat deaf and blind” (). He said, “[It means that] they are insightful and certain, not doubtful [about God’s communications].”
- Concerning “and make us a leader to those who guard (against evil)” () Imam al-Ṣādiq said: This refers to us [Ahl al-Bayt].
Author’s comment: There are more narrations to this effect. There are also some narrations where the Ahl al-Bayt recite the verse as follows: wa-ijʿal lanā min al-muttaqīna imāman (make for us a leader from those who guard against evil).
- Concerning “These shall be rewarded with high places because they were patient” () Imam al-Bāqir said: This refers to being patient with poverty in this world.
- Imam al-Bāqir was once asked, “Is it better to recite the Qur’an more or to make more supplication (duʿāʾ)?” He said, “It is better to make more supplication.” Then, he recited this verse [] as evidence.
Author’s comment: It is unclear how the verse applies to this narration.
18. Concerning verse (Say: My Lord would not care for you were it not for your calling) Imam al-Bāqir said: The verse is saying, “What should my Lord do to you? For you have indeed rejected (the truth), so that shall be binding.”
In other words, even though li-Rabbihim precedes sujjadan in the verse, it should be interpreted otherwise. It means that “they prostrate to God, or before God, or for God.” Since the entire verse is a single sentence with a single theme, this qualification can be extended to the other parts of the verse: Their entire nighttime and what they do in it—including their prostration and standing—is dedicated to God. (Trans.) ↩︎
Therefore mustaqarr means “place of residence” and muqām means “place of stay.” (Trans.) ↩︎
Qiṣāṣ refers to deliberate murder, and ḥadd refers to certain sins which have the capital punishment. See verses , , , , and . (Trans.) ↩︎
In addition to the current verses, eternal punishment for deliberately killing an innocent believer is mentioned in verse . (Trans.) ↩︎
See verse . (Trans.) ↩︎
The apparent sense of this statement is that there could also be other sins that God does not forgive. Murder, adultery and usury could be some examples of this. Therefore, these sins by themselves deserve eternal punishment, but that is still subject to God’s will. (Trans.) ↩︎
This interpretation refers to the records of deeds. (Trans.) ↩︎
This interpretation assumes the word malakah to be omitted and implied in the verse. (Trans.) ↩︎
This interpretation assumes “punishment” and “reward” to be omitted and implied in the verse. (Trans.) ↩︎
That is, the relationship between the actions and the soul is reciprocal. (Trans.) ↩︎
The English translations of the Qur’an have translated sayyiʾāt and ḥasanāt in this verse as “evil deeds” and “good deeds,” respectively. This assumes that “evil” and “good” are primarily the attribute of deeds. The author’s unique observation is that actions themselves are neither good nor bad; nor do they persist to be rewarded or penalized. The verse says “their evil.” The author has taken this ascription to be a subtle reference to the evil of their essence, which is the effects and impressions that actions leave in the person’s soul. It is these traces that are converted, by God’s mercy and forgiveness, as the essence is purified. (Trans.) ↩︎
In other words, the current verse is more general and comprehensive than the previous verse. (Trans.) ↩︎
The meaning would be: “Make us leaders for the Godwary.” (Trans.) ↩︎
This is based on several narrations that classify patience into three types: (1) being patient during afflictions; (2) being patient with God’s obedience; and (3) being patient in avoiding sins. (Trans.) ↩︎
In other words, He would not attend to your affair and growth as one would attend to the preparation and production of something. (Trans.) ↩︎
The meaning would be: My Lord does not care about you except that He wants to call you; and the reason why He has no regard for you is that you have rejected. (Trans.) ↩︎
In other words, the verse should have used a present tense verb instead of a verbal noun. In that case, the meaning would be: “My Lord does not care about you unless you start calling Him.” (Trans.) ↩︎
Majmaʿ al-bayān. ↩︎
Al-Durr al-manthūr, on the authority of ʿAbd b. Ḥamīd, on the authority of Abū Saʿīd al-Khudrī. ↩︎
Tafsīr al-Qummī, on the authority of Abū al-Jārūd. ↩︎
The author has taken this to be a continuation of Imam al-Bāqir’s hadith, but apparently it is Qummī’s interpretation. (Trans.) ↩︎
Al-Kāfī, on the authority of on the authority of Aḥmad b. Muḥammad b. ʿAlī, on the authority of Muḥammad b. Sinān. ↩︎
Majmaʿ al-bayān. ↩︎
In some narrations the inquirer is Ibn Masʿūd; in some narrations he relates the questions of someone else; and in some narrations the two are mixed. (Trans.) ↩︎
The three sins mentioned in this verse (), especially as worded in this hadith, are evocative of the Ten Commandments, as found in Exodus 20 and Deuteronomy 5:6-21. (Trans.) ↩︎
Al-Durr al-manthūr, on the authority of al-Fāryābī, Aḥmad, ʿAbd b. Ḥamīd, al-Bukhārī, Muslim, al-Tirmidhī, Ibn Jarīr, Ibn al-Mundhir, Ibn Abī Ḥātim, Ibn Mardawayh, and al-Bayhaqī’s Shuʿab al-īmān. ↩︎
Al-Durr al-manthūr, on the authority of ʿAbd b. Ḥamīd. ↩︎
Al-Durr al-manthūr, on the authority of ʿAbd b. Ḥamīd. ↩︎
Al-Durr al-manthūr, on the authority of Aḥmad, Hannād, Muslim, al-Tirmidhī, Ibn Jarīr and al-Bayhaqī’s al-Asmāʾ wa al-ṣifāt, on the authority of Abū Dharr. ↩︎
A tradition is called mustafīḍah (multiple, diffused, numerous) if it is narrated through at least three chains of transmission, strengthening the likelihood of its authenticity. It is one degree below mutawātir traditions (mass-transmitted, repeatedly reported, recurrent), which are narrated through so many chains of transmission that leaves no doubt as to their authenticity. (Trans.) ↩︎
Rawḍat al-wāʿiẓīn. ↩︎
Al-Kāfī, via its chain of narration, on the authority of Abū al-Ṣabāḥ. ↩︎
Apparently al-Qummī’s narration with a connected chain of transmission (musnad) is what he has narrated under verse about qawl a-zūr (false words). His “narration” with an incomplete chain of transmission (mursal) would be his interpretation of verse , which the author has taken to be a continuation of Imam al-Bāqir’s hadith on the authority of Abū Jārūd. This is part of narration number 4 above. (Trans.) ↩︎
This hadith suggests that laghw (vanity, futility) is synonymous with lahw (distraction, diversion)—at least in this verse—because the Imam has used them interchangeably. (Trans.) ↩︎
ʿUyūn-i Akhbār al-Riḍā, via its chain of narration. ↩︎
Al-Kāfī, via its chain of narration. ↩︎
Jawāmiʿ al-jāmiʿ. ↩︎
Al-Durr al-manthūr, on the authority of Ibn Abī Ḥātim and Abū Nuʿaym’s al-Ḥilyah. ↩︎
Majmaʿ al-bayān, on the authority of al-ʿAyyāshī, on the authority of Burayd b. Muʿawiyah al-ʿIjlī. ↩︎
In other words, “What do you expect from God, given your defiance and denial?” (Trans.) ↩︎
Tafsīr al-Qummī, on the authority of Abū al-Jārūd. ↩︎