[Pooya/Ali Commentary 96:1]
Aqa Mahdi Puya says:
According to Majmaul Bayan, with the particle ba the translation is "Read in the name of Your Lord," and without ba it would be: "Read the name of your Lord", which is the actual meaning of this verse.
In the light of that which is stated in the commentary of Baqarah: 2, 30 to 39, 78; Ali Imran: 7, 48; Ahzab: 21; Zumar: 23; Mumin: 55; Muhammad: 15, 19; Fat-h: 2; Jinn: 26, 27; Takwir: 19 to 21 and in several other verses of the Quran, all that which has been said in connection with the revelation of the first 5 verses of this surah, as the first revelation, are based upon conjecture; and form the root of all derogatory charges levelled against the Holy Prophet by the enemies of Islam. When such slanderous and censorious observations appear in books and magazines, the Muslim ummah makes a hue and cry in a violent frenzy, without realising the fact that it is their own historians and commentators who have supplied the material on which the conclusions are made by the anti-muslim authors. The life of the Holy Prophet, from his birth to the end, has been described by Imam Ali ibn abi Talib at several places in the Nahj al Balagha, which is the most authentic point of view expressed by any of his biographers till today. The Holy Prophet was taught and tutored by Allah Himself, as stated in Rahman and Najm. He was under the divine care all the time. Since his birth he was fully alive to the task of preaching and conveying the divine message for which he was chosen when Adam was not even created. He was a light, though he lived like a human among people, blessed with divine wisdom, mercy and guidance in order to guide the human beings in all times. See Nisa: 79, Ahzab: 45 to 47; Saba: 28 and Anbiya: 107. According to Najm 9 he was as perfect as his Lord with a fine line of demarcation between the finite and the infinite, on account of which we say in "tashahhud" of every salatthat "he is the servant and the messenger of Allah."
The Holy Prophet said:
[Shakir 96:2] He created man from a clot.
[Pooya/Ali Commentary 96:2]
As said in Muminun the origin of man is lowly but he is endowed with wisdom, spirit and guidance to reach the highest intellectual and spiritual heights.
[Shakir 96:3] Read and your Lord is Most Honorable,
[Pooya/Ali Commentary 96:3]
Here iqra means proclaim-proclaim the truth, the message of Allah, and invite mankind to follow the religion of Allah, Islam. The Holy Prophet has been given permission to start his ministry openly.
[Shakir 96:4] Who taught (to write) with the pen
[Pooya/Ali Commentary 96:4]
Qalam (pen) is a symbol. See Qalam: 1. Pen implies reading, writing, books, study and research. Knowledge refers to the laws governing the physical phenomenon, self-realization and know-how of the spiritual world. The words read, recite, proclaim, teach and pen refer to the duty of making public, displaying, depicting or explaining the message of Allah in heraldic terms.
[Shakir 96:5] Taught man what he knew not.
[Pooya/Ali Commentary 96:5]
This verse refers to the growth of knowledge in man whose origin is humble but he learns more and more day by day by means of faculties granted to him by Allah. With the growth of knowledge, particularly in the spiritual realm, his consciousness and awareness also develop. See Kahf: 65; Naim: 3 to 5; Dahr: 3.
[Shakir 96:6] Nay! man is most surely inordinate,
[Pooya/Ali Commentary 96:6]
The ability to acquire knowledge and other human faculties are the gifts of Allah, but man, in his inordinate vanity and insolence, mistakes the performance of these gifts for his own achievements. Man is reminded of his lowly origin and his responsibility when he finally returns to his Lord. These verses are applicable generally to perverse disbelievers who not only rebel against Allah's law, but also prevent others from following it. In particular these verses refer to Abu Jahl, an inveterate enemy of Islam, who used to insult and persecute the Holy Prophet and those who followed his teaching. In verse 10 "he (who) prays" refers to the Holy Prophet.
Man's insolence leads to self-destruction through self-misleading and false directions to others. Abu Jahls, in every age, destroy themselves by belying the truth and by not following the right guidance. Often Shaytan appears in the form of Abu Jahls, so not to be misled by the disguised beguiler, the true believer must examine the claim of the leadership of every candidate before accepting him as his guide or Imam.
The forelock is on the forehead, and is thus symbolical of the summit of the man's power and dignity. To be dragged by it is to surer the lowest degree of disgrace. Allah is watching Abu Jahls in all times. They will be dragged by their forelocks and will be thrown in the fire of hell on the day of judgement.
"A lying, sinful forelock" is the description of Abu Jahl who had the full support of the pagan Quraysh, but they could not, all combined, prevent the onward march of the divine mission led by the Holy Prophet, though they did all they could to check it.
All the combined forces of evil, though they had worldly possessions at their disposal, and though they seemed to be successful for a time, could not stand against the party of Allah. The forces at His command subdue evil and protect His party.
The righteous believer has no fear. He disregards all the forces of evil, bows down in adoration to Allah only and seeks His nearness and pleasure at all events. His humility and surrender to Allah keep him safe from insolent rebellion and bring him near to Him.
Sajdah is compulsory after reciting or listening to verse 19.
[Shakir 96:7] Because he sees himself free from want.
[Pooya/Ali Commentary 96:7] (see commentary for verse 6)
[Shakir 96:8] Surely to your Lord is the return.
[Pooya/Ali Commentary 96:8] (see commentary for verse 6)
[Shakir 96:9] Have you seen him who forbids
[Pooya/Ali Commentary 96:9] (see commentary for verse 6)
[Shakir 96:10] A servant when he prays?
[Pooya/Ali Commentary 96:10] (see commentary for verse 6)
[Shakir 96:11] Have you considered if he were on the right way,
[Pooya/Ali Commentary 96:11] (see commentary for verse 6)
[Shakir 96:12] Or enjoined guarding (against evil)?
[Pooya/Ali Commentary 96:12] (see commentary for verse 6)
[Shakir 96:13] Have you considered if he gives the lie to the truth and turns (his) back?
[Pooya/Ali Commentary 96:13] (see commentary for verse 6)
[Shakir 96:14] Does he not know that Allah does see?
[Pooya/Ali Commentary 96:14] (see commentary for verse 6)
[Shakir 96:15] Nay! if he desist not, We would certainly smite his forehead,
[Pooya/Ali Commentary 96:15] (see commentary for verse 6)
[Shakir 96:16] A lying, sinful forehead.
[Pooya/Ali Commentary 96:16] (see commentary for verse 6)
[Shakir 96:17] Then let him summon his council,
[Pooya/Ali Commentary 96:17] (see commentary for verse 6)
[Shakir 96:18] We too would summon the braves of the army.
[Pooya/Ali Commentary 96:18] (see commentary for verse 6)
[Shakir 96:19] Nay! obey him not, and make obeisance and draw nigh (to Allah).
[Pooya/Ali Commentary 96:19] (see commentary for verse 6)
