[Pooya/Ali Commentary 9:111]
The spirit of self-surrender in a true believer always keeps him ready to surrender his self and possessions to Allah without ever having in mind the idea of victory or martyrdom. He fights in Allah's cause and carries out His universal will. In return Allah gives him everlasting bliss, eternal salvation and fulfilment of his highest spiritual hopes.
For the perfect example of a bargain between man and Allah refer to the commentary of al Baqarah: 207, revealed when Ali slept on the bed of the Holy Prophet on the night of hijrat.
The highest example of the entire surrender of selves, children and possessions to Allah is found nowhere save in Karbala. To know how Imam Husayn and his family and friends and relatives surrendered themselves and their children and possessions to Allah read our publication "The King of Martyrs".
Aqa Mahdi Puya says:
In the previous verses the trend and tendency of the hypocrites has been described. In this verse the qualities of the true believers are made known. Now there is no room to treat all the companions of the Holy Prophet as sailing in the same boat, in the ark of Nuh. There were two entirely different groups among the companions (sahabah), opposed to each other, in faith and character. As has been pointed out by the Holy Prophet only those who attached themselves with his Ahl ul Bayt, likened to the ark of Nuh, and followed them were in safe waters, and those who rejected them were drowned and lost.
"It is in praise of the Ahl ul Bayt", Imam Ali bin Husayn al Zayn al Abidin has said, "for their success in many a trial and vicissitude, and for their patient and cheerful endurance of many a hardship that these verses were revealed."
Sa-ihuna literally means those who journey in search of something. Fasting is a spiritual journey in search of Allah's pleasure. It also applies to those who seek knowledge about Allah or any godly movement.
For amr bil ma-ruf and nahya anil munkar see commentary of Ali Imran : 101 to 115 (Aqa Puya's note).
[Shakir 3:101] But how can you disbelieve while it is you to whom the communications of Allah are recited, and among you is His Messenger? And whoever holds fast to Allah, he indeed is guided to the right path.
[Pooya/Ali Commentary 3:101]
No rational and intelligent person can remain a disbeliever after the arrival of the Holy Prophet in this world with the Quran. So long as the people hold fast to the Quran and his Ahl ul Bayt, the two weighty things (see hadith al thaqalayn on page 6) they will not go back to paganism.
[Shakir 3:102] O you who believe! be careful of (your duty to) Allah with the care which is due to Him, and do not die unless you are Muslims.
[Pooya/Ali Commentary 3:102]
Ittaqullah means to safeguard oneself with awareness of the boundaries (physical, moral and spiritual laws) laid down by Allah so as to keep clear of sins and transgressions. There is no room for "fear" in Islam. Please refer to the commentary of Fatihah: 1 to 4; Baqarah: 2; Ali Imran 31. Taqwa means piety or to ward off evil and take refuge with Allah, not out of fear, but because of the awareness and insight of the consequences if one breaks or tampers with the laws made and enforced by Allah for the benefit and welfare of mankind.
Haqqa tuqatihi means it is the duty of the creature to be aware of the creator's will and command. It is His prerogative that His creatures should, willingly or unwillingly, obey Him and carry out His commands.
Wa antum muslimun means full of faith, perfect in conduct, and strict in the observance of the law, which is possible when one surrenders and submits oneself unconditionally to Allah.
[Shakir 3:103] And hold fast by the covenant of Allah all together and be not disunited, and remember the favor of Allah on you when you were enemies, then He united your hearts so by His favor you became brethren; and you were on the brink of a pit of fire, then He saved you from it, thus does Allah make clear to you His communications that you may follow the right way.
[Pooya/Ali Commentary 3:103]
"Hold fast, all of you together, to the cord of Allah"-gives a mental impression that a rope is hanging from the heaven so that those who are lying down on the ground (earth) may climb up, by holding it, in the presence of the Lord to seek His nearness.
Abu Sa-id Khudri reports that he heard the Holy Prophet saying:
The Holy Prophet has also said:
The Holy Prophet has said:
(Itiqan-Sahih Bukhari)
The holding fast to the book of Allah and "Muhammad and ali Muhammad" means total attachment with and devotion to them because all good generates from this act which enables man to rise upward and reach nearness to Allah. The life of the Holy Prophet and his Ahl ul Bayt is the best example of the teachings of the Quran.
"Do not become disunited"-Those who rely on and make use of theories and methods formulated and put in practice by mortal men, by avoiding or neglecting the commandments of Allah and the teachings of the Holy Prophet and his Ahl ul Bayt, are bound to go astray and create discord and disagreement among the united community of the believers.
This sentence warns the Muslims not to misinterpret the verses of the Quran or have doubts about the authority of the Holy Prophet and his Ahl ul Bayt to explain the true meanings of the word of Allah, because these two are the inseparably interwoven cord of Allah; else they will be divided into several sects. So to remain on the right path shown by the Holy Prophet follow him and his Ahl ul Bayt in letter and spirit.
In Minhaj al Sadiqin it is written that once, Jalut, the chief rabbi, along with some of his very learned disciples, came to Ali ibna abi Talib to prove that Islam was not a true religion of God.
The first question Ali asked was:
"I will have to refer to the book", he replied.
"You are a rabbi, yet do not know what is written in your book. What will you do if your book is lost?" Ali asked.
"You are wrong. I know the Tawrat and the Injil. The followers of Musa were divided into 71 sects, out of which only one is on the right path. Also the followers of Isa were divided into 71 sects, out of which only one is on the right path. The followers of our prophet will be divided into 73 sects, out of which only one will be on the right path and the rest will be among the losers."
Earlier the Holy Prophet had also said the same about his and Musa's followers. When asked as-to which sect of his followers is on the right path, he put his hand on the shoulder of Ali and said:
"Haply or so that" indicate that the creation of brotherhood was not an end in itself, but it was a pre-requisite to follow the true guidance kept alive through the holy Ahl ul Bayt, in every age, till the day of resurrection.
Only the mischievous mind of the Ahmadi scholar can translate habl as covenant and nar as strife, otherwise not even a far-fetched implication gives any room for such misinterpretation.
[Shakir 3:104] And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong, and these it is that shall be successful.
[Pooya/Ali Commentary 3:104]
Since the duty of enjoining the right (amr bil ma-ruf) and forbidding the wrong (nahya anil munkar) entails conditions which every Muslim cannot fulfil, the Quran while addressing the entire Muslim people, points out a select group from among the community, each member of which has been thoroughly purified by the creator Himself (Ahzab: 33). for this divine mission- Muhammad and ali Muhammad. "My Ahlul Bayt are like the ark of Nuh. Whoso sails on it is saved, and he who stays back is drowned and lost", said the Holy Prophet.
The Muslims are warned not to split into sects, hostile to each other, like the Jews and the Christians, who, moved by self-interest and other ignoble motives, made amendments and corrupted the words of Allah and His messengers, Musa and Isa, but the Muslims paid no attention, and, after the departure of the Holy Prophet, instead of following the Quran and his Ahlul Bayt, relied upon the guidance and leadership of those who neither were chosen by Allah and His Prophet, nor deserved to lead the ummah on the strength of their learning and character, otherwise they would have been selected in the party of Allah which represented Him in mabahilah (Ali Imran: 61), or would have been included in ayah al tat-hir (Ahzab: 33). It is a historical fact that such self-proclaimed leaders enacted laws and made judgements, in the name of ijtihad, against the teachings of the Holy Prophet and the book of Allah, because of which the Muslim ummah was divided into many sects. There is a great punishment for such mujtahids and their followers on the day of judgement.
[Shakir 3:105] And be not like those who became divided and disagreed after clear arguments had come to them, and these it is that shall have a grievous chastisement.
[Pooya/Ali Commentary 3:105] (see commentary for verse 104)
[Shakir 3:106] On the day when (some) faces shall turn white and (some) faces shall turn black; then as to those whose faces turn black: Did you disbelieve after your believing? Taste therefore the chastisement because you disbelieved.
[Pooya/Ali Commentary 3:106]
On the day of judgement the face of the believers (who followed the teachings of the Holy Prophet in letter and spirit) will shine bright with the radiance of joy. And (as Hasan al Basari has also said) the faces of those turncoats who went back to infidelity after their profession of faith (by rejecting the teachings of the Holy Prophet and his Ahl ul Bayt and introducing their own theories) shall turn black with gloom of fear, because they had disobeyed the instructions of the Holy Prophet to obey his Ahl ul Bayt and follow their guidance. They did so in order to fulfil their ambition to rule over vast lands and multitude of people, as they desired. They shall be thrown into the fire with contempt. Also refer to Yunus: 27 and Zumar: 60. The believers (mentioned above) shall be in Allah's mercy, therein (in its eternal bliss) they shall abide for ever.
[Shakir 3:107] And as to those whose faces turn white, they shall be in Allah's mercy; in it they shall-abide.
[Pooya/Ali Commentary 3:107] (see commentary for verse 106)
[Shakir 3:108] These are the communications of Allah which We recite to you with truth, and Allah does not desire any injustice to the creatures.
[Pooya/Ali Commentary 3:108]
His judgement shall be, in every instance, absolutely just and equitable. Each shall get the recompense earned in this life.
[Shakir 3:109] And whatever is in the heavens and whatever is in the earth is Allah's; and to Allah all things return
[Pooya/Ali Commentary 3:109]
To Allah all matters shall return because He is the sole judge and arbiter, the Lord of the worlds, the omnipotent almighty; none is His co-partner; none is comparable to Him.
[Shakir 3:110] You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah; and if the followers of the Book had believed it would have been better for them; of them (some) are believers and most of them are transgressors.
[Pooya/Ali Commentary 3:110]
Khayra ummatin means the best group of people. As has been said in verse 104 of this surah that there is a select group of people who call others to virtue and enjoin that which is good (amr bil ma-ruf) and forbid evil (nahya anil munkar), in this verse also the entire Muslim people are addressed through the best group of people who enjoin good and forbid evil because enjoining good and forbidding evil entails conditions in which the whole community cannot share. The torturers of the Holy Prophet's daughter, Bibi Fatimah Zahra, and the persecutors and the murderers of the holy Imams (from Imam Ali Murtada to Imam Hasan Askari) were Muslims. Mu-awiyah bin abu Sufyan persecuted Imam Hasan and poisoned him through a woman. Yazid bin Mu-awiyah bin Abu Sufyan killed Imam Husayn, his sons and relatives and friends, including his 6 months old son, Ali Asghar, in Karbala; and thereafter imprisoned and tortured the ladies and the children of the house of the Holy Prophet for several months. Almost all the Umayyid and Abbaside caliphs were drunkards and libertines. They killed all the holy Imams of the Ahl ul Bayt, from Imam Ali bin Husayn to Imam Hasan bin Ali, and some of them desecrated the holy Kabah and the holy masjid nabawwi.
The torturers, persecutors and murderers, mentioned above, are not only considered Muslims but respected as the khalifatul muslimin or khalifatur rasul by the majority of the Muslims except the followers of Muhammad and ali Muhammad (Shi-as) who acknowledge the Ahl ul Bayt only as the best group of people because of their learning, knowledge and wisdom and because of their highmindedness, generosity, bravery, justice and refinement of character-a true reflection of the way of life of the Holy Prophet.
The abominable features of the "heroes of the Muslims", described in "Stanley's lectures on Eastern Church" and "Albiruni's India", have been driving away the seekers of truth, among nonmuslims, from the religion of Islam. But when some of them happen to come across the life accounts of the khayra ummatin (the best group of people), the Ahl ul Bayt, they willingly come into the fold of Islam. Even the worst enemies of Islam have greatly praised the irresistible glory of the godly members of the family of the Holy Prophet. In the light of the Quranic verses and traditions of the Holy Prophet, mentioned in the commentary of various relevant verses in this book, the Ahl ul Bayt are the "best group of people" thoroughly purified by Allah Himself (Ahzab: 33), inseparably attached with the Quran, flesh and blood of the Holy Prophet, who are from him and he is from them (reflecting one and the same light of Allah). Therefore, to harass them is to harass Allah and the Prophet of Allah, for which Allah curses such people in this world and the hereafter (Ahzab: 57); and to make less their status or to bring others to their position earns the wrath of Allah (Fatihah: 7).
[Shakir 3:111] They shall by no means harm you but with a slight evil; and if they fight with you they shall turn (their) backs to you, then shall they not be helped.
[Pooya/Ali Commentary 3:111]
The Jews, rich and powerful, in league with the pagan tribes of Makka, tried their best to destroy the small and unarmed community of the Muslims, but not only failed to overcome them at all occasions, but also (as in the case of the tribes of Qurayza and Nadhir, the Bani Qaynuqa and the Jews of Khaybar) faced crushing defeats at the hand of Ali ibn abi Talib, as has been foretold in this verse. In the commentaries written by the Muslim scholars no reference is made to Ali ibn abi Talib, in spite of the historic truth that each time the Muslims were on the brink of total annihilation, Ali came forward, in all the battles fought against the Jews and the pagans of Makka, and changed sure defeats into victories. Ali was the hand of Allah, His aid and support, His promise and His blessing. Most probably his name is not mentioned because, in that event, they also have to take the names of those companions who either watched the battle from a safe distance or, when the going was rough, ran away from the scene of fighting to save their lives, but surprisingly took control of the destiny of the Muslims as soon as the Holy Prophet left this world, although he emphatically told the ummah that he was leaving behind, for their guidance, the book of Allah and his Ahl ul Bayt (hadith thaqalayn- see page 6), and irrevocably established the authority of Ali at Ghadir Khum (see commentary of al Ma-idah: 67).
[Shakir 3:112] Abasement is made to cleave to them wherever they are found, except under a covenant with Allah and a covenant with men, and they have become deserving of wrath from Allah, and humiliation is made to cleave to them; this is because they disbelieved in the communications of Allah and slew the prophets unjustly; this is because they disobeyed and exceeded the limits.
[Pooya/Ali Commentary 3:112]
Please refer to al Baqarah : 61 and Ali Imran: 21 to know the trend and tendency of the Jews-disbelieving in the signs of Allah and slaying His prophets. Humiliation is their requital. To the Muslims and the Christians and other monotheists they are more detestable than the disbelieving polytheists. Although they dominate the realm of international finance and may even dictate in the realm of international politics, yet they seem still to exist on sufferance, as aliens, more or less, undesirable .
For illa bihablin see commentary of verse 103 of this surah.
The frequent reference to the treacherous character of the Jews in the Quran warns the Muslims that if they also discard the Ahlul Bayt and the book of Allah or separate them from one another (hadith thaqalayn), and kill the children of the Holy Prophet, abasement and disgrace would also stick to them (because according to many reliable traditions the Ahl ul Bayt are from the Holy Prophet and the Holy Prophet is from the Ahlul Bayt, and all of them are from one divine light).
[Shakir 3:113] They are not all alike; of the followers of the Book there is an upright party; they recite Allah's communications in the nighttime and they adore (Him).
[Pooya/Ali Commentary 3:113]
Please refer to the commentary of al Baqarah: 62. Those Jews and Christians, who believe in the original books sent to their prophets and follow their true teachings, have to believe in the Quran and the prophethood of the last prophet of Allah, therefore, in all fairness, the Quran recognises the goodness and righteousness found in the true followers of Musa and Isa for rewarding them with proper recompense.
Aqa Mahdi Puya says:
Verses 101 to 115 contain the fundamental directions essential for a peaceful, just and pious human society. In addition to man-God relationship, the religion of Allah, Islam, also lays down the principles which direct, develop and sustain interrelations between the human beings as well as their true position in the universe. Islam not only establishes peace, unity and harmony between man and man but also effects co-ordination between mankind, as a part, and the universe, as a whole, viewed in a perspective beyond the limitation of time and space. Many attempts had been made, and the quest continues, to unite mankind to usher in an era of peace and harmony, but each venture has created new divisions. Unless man agrees not to exercise his will and choice in preference to the common good of the society universal brotherhood cannot be established. He must sacrifice his will and choice by curtailing his independence in the interest of the common good, which means submission of his will. The social, economic and political sciences deal with the question as to in whose interest (family, community, race or country) man should sacrifice his independence, and to whose authority he should submit!? Islam puts the universal interest above the individual interest, and makes it clear that there is no authority save the authority of the almighty Allah to which every individual must submit. Keeping this in view the Quran refers to the establishment of an institution which not only would call people to Allah (the absolute goodness) but also exercise authority over mankind to guide them to that which is approved by the human conscience as well as by the divine sanction; and would prevent them from doing that which is unprofitable and harmful, an evil rejected by the human conscience as well as forbidden by the divine decree Verse 104 says that the authority to enjoin the right (amr bil ma-ruf) and forbid the wrong (nahya anil munkar) entails conditions in which all the members of the society cannot share. They can assist the divinely established authority in the duty of enjoining good and forbidding evil, because only those who know the ultimate and the absolute good have been found competent and qualified to be chosen for this assignment. The most essential prerequisite to shoulder this responsibility is to be in a state of perfect awareness for doing good and avoiding evil so that there is no need to be guided by any one to do ma-ruf and abstain from munkar.
In verse 104 ummat means a-imma, because ummat is derived from amm (meaning) to intend, to lead, to give an example to others, or to command. In the sense of tending or intending it becomes the "way" intended to or to move on (tariq), or imam, the person intended to be followed, or mamun, the person who intends to follow-to follow certain persons or principles. The word ummat has been used in all these senses in the verses of the Quran. In verses 104 and 113 of Ali Imran and verses 128 and 143 of al Baqarah the context shows that ummat stands for an imam, who exercises authority, not formamun.
Verses 101 to 103 make it clear that once a man becomes a Muslim (submits to the absolute sovereignty of Allah) he shall not follow any other path except the guidance revealed through the Quran and made known by the Holy Prophet, which, in fact, is the substance of the surah Ali Imran. Even a slightest deviation from this path, by relying on personal discretion in order to make amendment in the guidance provided by Allah and His Prophet, has been declared as going back to the days of ignorance (partisanship and sectarianism) or falling into the abyss of eternal damnation.
He who holds fast to the rope of Allah (adheres to His book, His prophet and his Ahl ul Bayt) is described as orthodox (sound and upright in belief and doctrine, not dogmatic or irrational), and he who relies on his own judgement or on the conjectural or arbitrary discretion of those who have not been endowed by the divine wisdom, nor ever declared by the Holy Prophet as the inheritors of his wisdom, is described as heterodox. In verse 153 of al An-am Allah says that only His path is right, follow it, and do not follow other ways, because that will deviate you from His path and lead to heresy and heterodoxy. Some early commentators wrongly presumed that verse 16 of al Taghabun abrogates the contents of verse 103 of Ali Imran. A proper study of these verses shows that one supports the other. Please refer to the commentary of Taghabun: 16. It is said that the occasion for the revelation of verse 103 was a dispute, took place between the two groups of ansars, on the instigation of a Jew. Whatever be the cause "the enjoining good and forbidding evil" by a select group, as said in verse 104 is the basis of the social structure of the human society.
The establishment of an institution to save mankind from dissension and discord, which would lead to total perdition, has been justified in verses 104 to 108. The purpose in view is to promote universal justice and harmony and safeguard the interests of all creation, on the earth, in the heavens and in between them. To control and operate this institution suitable persons are chosen by Allah Himself on merit. Human choice or discretion has no place.
(Qasas: 68)
"It means you, who killed the grandson of the Holy Prophet and tortured his family in captivity, are the best people brought forth by Allah to guide and benefit the mankind". the Imam said.
"No. It cannot be!" The scholar exclaimed. "Behold! It refers only to those who are competent to lead mankind to truth", the Imam advised him.
[Shakir 3:114] They believe in Allah and the last day, and they enjoin what is right and forbid the wrong and they strive with one another in hastening to good deeds, and those are among the good.
[Pooya/Ali Commentary 3:114] (see commentary for verse 113)
[Shakir 3:115] And whatever good they do, they shall not be denied it, and Allah knows those who guard (against evil).
[Pooya/Ali Commentary 3:115] (see commentary for verse 113)
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