Tafsir of Holy Quran - Surah 31 to 35 Aqa Mahdi Puya (Agha Pooya) - XKP Published: 2013 Tag(s): "Luqmaan (Luqman)" "Sajdah (The Prostration)" "Ahzaab (The Clans)" "Saba (Saba)" "Faatir (The Angels)" "holy book" "book of God" "agha mehdi pooya" islam quran Furqan commentary pooya Chapter 1 31st Tafsir Surah Luqman (Luqman) {اﻟﻢ {1 [Pooya/Ali Commentary 31:1] Refer to the commentary of Baqarah: 1. {ﺗِ ْﻠ َﻚ آﯾَﺎ ُت ا ْﻟ ِﻜﺘَﺎ ِب ا ْﻟ َﺤ ِﻜﯿ ِﻢ {2 [Pooya/Ali Commentary 31:2] The Quran is a book of wisdom and knowledge. Whoever seeks guidance from it receives it. As its wisdom is complete and perfect its guidance is thorough-leaves no aspect of material or spiritual life, individual as well as collective, unattended, and invariably leads to truth, goodness and salvation-and its practicability depends on the intellect and taqwa (awareness of the laws made by Allah in both the creative and legislative realms and its application in minutest detail in day to day life) of the person who puts it into practice. See commentary of Baqarah: 2 to 5, 177, and Ali Imran: 138. The availability of such an all-encompassing and comprehensive guidance is a mercy from Allah. { ُھﺪًى َو َر ْﺣ َﻤﺔً ِﻟ ْﻠ ُﻤ ْﺤ ِﺴﻨِﯿ َﻦ {3 [Pooya/Ali Commentary 31:3] (see commentary for verse 2) {اﻟﱠ ِﺬﯾ َﻦ ﯾُ ِﻘﯿ ُﻤﻮ َن اﻟ ﱠﺼ َﻼةَ َوﯾُ ْﺆﺗُﻮ َن اﻟ ﱠﺰ َﻛﺎةَ َو ُھ ْﻢ ﺑِﺎ ْﻵ ِﺧ َﺮةِ ُھ ْﻢ ﯾُﻮﻗِﻨُﻮ َن {4 [Pooya/Ali Commentary 31:4] (see commentary for verse 2) ٰ ٰ {أُوﻟَﺌِ َﻚ َﻋﻠَ ٰﻰ ُھﺪًى ِﻣ ْﻦ َرﺑِّ ِﮭ ْﻢ ۖ َوأُوﻟَﺌِ َﻚ ُھ ُﻢ ا ْﻟ ُﻤ ْﻔ ِﻠ ُﺤﻮ َن {5 [Pooya/Ali Commentary 31:5] (see commentary for verse 2) ٰ { َو ِﻣ َﻦ اﻟﻨﱠﺎ ِس َﻣ ْﻦ ﯾَ ْﺸﺘَ ِﺮي ﻟَ ْﮭ َﻮ ا ْﻟ َﺤ ِﺪﯾ ِﺚ ِﻟﯿُ ِﻀ ﱠﻞ َﻋ ْﻦ َﺳﺒِﯿ ِﻞ ا ﱠِ ﺑِﻐَ ْﯿ ِﺮ ِﻋ ْﻠ ٍﻢ َوﯾَﺘﱠ ِﺨﺬَ َھﺎ ُھ ُﺰ ًوا ۚ أُوﻟَﺌِ َﻚ ﻟَ ُﮭ ْﻢ َﻋﺬَا ٌب ُﻣ ِﮭﯿ ٌﻦ {6 [Pooya/Ali Commentary 31:6] It is related that in the time of the Holy Prophet there was a pagan Nadhr ibn al Harith who went to Syria for trade and brought back stories of Persian heroes, with which he allured the crowds of the Quraysh and persuaded them to believe that his stories were preferable to the word of Allah. Aqa Mahdi Puya says: Lahw means idle or amusing discourse which disengages attention from meaningful thought, field of inquiry or argument. On this basis the Ahl ul Bayt have applied the term"lawh al hadith " to music. { َوإِذَا ﺗُﺘْﻠَ ٰﻰ َﻋﻠَ ْﯿ ِﮫ آﯾَﺎﺗُﻨَﺎ َوﻟﱠ ٰﻰ ُﻣ ْﺴﺘَ ْﻜﺒِ ًﺮا َﻛﺄَ ْن ﻟَ ْﻢ ﯾَ ْﺴ َﻤ ْﻌ َﮭﺎ َﻛﺄَ ﱠن ﻓِﻲ أُذُﻧَ ْﯿ ِﮫ َو ْﻗ ًﺮا ۖ ﻓَﺒَ ِّﺸ ْﺮهُ ﺑِﻌَﺬَا ٍب أَ ِﻟﯿ ٍﻢ {7 [Pooya/Ali Commentary 31:7] {إِ ﱠن اﻟﱠ ِﺬﯾ َﻦ آ َﻣﻨُﻮا َو َﻋ ِﻤﻠُﻮا اﻟ ﱠﺼﺎ ِﻟ َﺤﺎ ِت ﻟَ ُﮭ ْﻢ َﺟﻨﱠﺎ ُت اﻟﻨﱠ ِﻌﯿ ِﻢ {8 [Pooya/Ali Commentary 31:8] { َﺧﺎ ِﻟ ِﺪﯾ َﻦ ﻓِﯿ َﮭﺎ ۖ َو ْﻋﺪَ ا ﱠِ َﺣﻘﺎ ۚ َو ُھ َﻮ ا ْﻟﻌَ ِﺰﯾ ُﺰ ا ْﻟ َﺤ ِﻜﯿ ُﻢ {9 [Pooya/Ali Commentary 31:9] َﺧﻠَ َﻖ اﻟ ﱠﺴ َﻤﺎ َوا ِت ﺑِﻐَ ْﯿ ِﺮ َﻋ َﻤ ٍﺪ ﺗَ َﺮ ْوﻧَ َﮭﺎ ۖ َوأَ ْﻟﻘَ ٰﻰ ﻓِﻲ ا ْﻷَ ْر ِض َر َوا ِﺳ َﻲ أَ ْن ﺗَ ِﻤﯿﺪَ ﺑِ ُﻜ ْﻢ َوﺑَ ﱠﺚ ﻓِﯿ َﮭﺎ ِﻣ ْﻦ ُﻛ ِّﻞ دَاﺑﱠ ٍﺔ ۚ َوأَ ْﻧ َﺰ ْﻟﻨَﺎ ِﻣ َﻦ اﻟ ﱠﺴ َﻤﺎ ِء َﻣﺎ ًء ﻓَﺄَ ْﻧﺒَﺘْﻨَﺎ ﻓِﯿ َﮭﺎ { ِﻣ ْﻦ ُﻛ ِّﻞ َز ْوجٍ َﻛ ِﺮﯾ ٍﻢ {10 [Pooya/Ali Commentary 31:10] Please refer to the commentary of Baqarah : 164; Rad: 2 and Nahl: 15. { َٰھﺬَا َﺧ ْﻠ ُﻖ ا ﱠِ ﻓَﺄَ ُروﻧِﻲ َﻣﺎذَا َﺧﻠَ َﻖ اﻟﱠ ِﺬﯾ َﻦ ِﻣ ْﻦ دُوﻧِ ِﮫ ۚ ﺑَ ِﻞ اﻟ ﱠﻈﺎ ِﻟ ُﻤﻮ َن ﻓِﻲ َﺿ َﻼ ٍل ُﻣﺒِﯿ ٍﻦ {11 [Pooya/Ali Commentary 31:11] { َوﻟَﻘَ ْﺪ آﺗَ ْﯿﻨَﺎ ﻟُ ْﻘ َﻤﺎ َن ا ْﻟ ِﺤ ْﻜ َﻤﺔَ أَ ِن ا ْﺷ ُﻜ ْﺮ ِ ﱠِ ۚ َو َﻣ ْﻦ ﯾَ ْﺸ ُﻜ ْﺮ ﻓَﺈِﻧﱠ َﻤﺎ ﯾَ ْﺸ ُﻜ ُﺮ ِﻟﻨَ ْﻔ ِﺴ ِﮫ ۖ َو َﻣ ْﻦ َﻛﻔَ َﺮ ﻓَﺈِ ﱠن ا ﱠَ َﻏﻨِ ﱞﻲ َﺣ ِﻤﯿﺪٌ {12 [Pooya/Ali Commentary 31:12] Luqman, it is said, was not a prophet of Allah but was blessed with wisdom. He was the nephew of prophet Ayyub. He lived for one thousand years, from the time of Dawud to the time of Yunus. Once, when he was asleep, angels came and asked if he would like to be Allah's deputy on the earth. To this, he replied that if it was a command from Allah, he would accept it, however, if Allah had asked his desire he would like to be excused because it was a great responsibility to dispense justice among men, and he could not bear the burden. Another saying about Luqman is that he was an Ethiopian carpenter whom the Greek called Aesop. He was a very obedient servant of the Lord, extremely pious and modest who mostly remained silent, engrossed in higher thoughts. His fear of sins was such that he never rejoiced over any gain nor grieved over any loss, even at the death of his children. It is said that whenever he passed over any vegetation they used to disclose their respective properties latent in them. He used to visit Dawud and discuss with him complicated issues to find out their solution. Refer to Ibrahim: 8. The basis of the divine laws is man's own good, and not any benefit to Allah who is above all needs. When we obey His will, we bring our position into conformity with our own nature as made by Him. { َوإِ ْذ ﻗَﺎ َل ﻟُ ْﻘ َﻤﺎ ُن ِﻻ ْﺑﻨِ ِﮫ َو ُھ َﻮ ﯾَ ِﻌ ُﻈﮫُ ﯾَﺎ ﺑُﻨَ ﱠﻲ َﻻ ﺗُ ْﺸ ِﺮ ْك ﺑِﺎ ﱠِ ۖ إِ ﱠن اﻟ ِّﺸ ْﺮ َك ﻟَ ُﻈ ْﻠ ٌﻢ َﻋ ِﻈﯿ ٌﻢ {13 [Pooya/Ali Commentary 31:13] It is said that one of Luqman's wives and some of his children were disbelievers, but he preached unity of Allah to them and ultimately they became believers. Polytheism has been described as the greatest iniquity (zulmun azim). Now refer to Allah's reply to Ibrahim in Baqarah: 124 that He would bestow imamah on his descendants but it would not reach the unjust (zalim). The position of Ali ibn abi Talib and the Imams of the Ahl ul Bayt has been discussed in the commentary of said verses. { َو َو ﱠﺻ ْﯿﻨَﺎ ا ْ ِﻹ ْﻧ َﺴﺎ َن ﺑِ َﻮا ِﻟﺪَ ْﯾ ِﮫ َﺣ َﻤﻠَﺘْﮫُ أُ ﱡﻣﮫُ َو ْھﻨًﺎ َﻋﻠَ ٰﻰ َو ْھ ٍﻦ َوﻓِ َﺼﺎﻟُﮫُ ﻓِﻲ َﻋﺎ َﻣ ْﯿ ِﻦ أَ ِن ا ْﺷ ُﻜ ْﺮ ِﻟﻲ َو ِﻟ َﻮا ِﻟﺪَ ْﯾ َﻚ إِﻟَ ﱠﻲ ا ْﻟ َﻤ ِﺼﯿ ُﺮ {14 [Pooya/Ali Commentary 31:14] The obedience to parents is compulsory on every one except in case it goes against Allah. Refer to the commentary of Baqarah: 83 and 215; Bani Israil: 23 and Ankabut: 8. Aqa Mahdi Puya says: The assertion of last clause in verse 14 is that thanking Allah is more important than thanking parents, although both are necessary. In verse 15 we are commanded not to follow those parents who do not follow the right path. Instead, one should follow the path of those who constantly seek nearness to Allah. Refer to the commentary of Ankabut: 8. َوإِ ْن َﺟﺎ َھﺪَا َك َﻋﻠَ ٰﻰ أَ ْن ﺗُ ْﺸ ِﺮ َك ﺑِﻲ َﻣﺎ ﻟَ ْﯿ َﺲ ﻟَ َﻚ ﺑِ ِﮫ ِﻋ ْﻠ ٌﻢ ﻓَ َﻼ ﺗُ ِﻄ ْﻌ ُﮭ َﻤﺎ ۖ َو َﺻﺎ ِﺣ ْﺒ ُﮭ َﻤﺎ ﻓِﻲ اﻟﺪﱡ ْﻧﯿَﺎ َﻣ ْﻌ ُﺮوﻓًﺎ ۖ َواﺗﱠﺒِ ْﻊ َﺳﺒِﯿ َﻞ َﻣ ْﻦ أَﻧَﺎ َب إِﻟَ ﱠﻲ ۚ ﺛُ ﱠﻢ إِﻟَ ﱠﻲ { َﻣ ْﺮ ِﺟﻌُ ُﻜ ْﻢ ﻓَﺄُﻧَﺒِّﺌُ ُﻜ ْﻢ ﺑِ َﻤﺎ ُﻛ ْﻨﺘُ ْﻢ ﺗَ ْﻌ َﻤﻠُﻮ َن {15 [Pooya/Ali Commentary 31:15] (see commentary for verse 14) {ﯾَﺎ ﺑُﻨَ ﱠﻲ إِﻧﱠ َﮭﺎ إِ ْن ﺗَ ُﻚ ِﻣﺜْﻘَﺎ َل َﺣﺒﱠ ٍﺔ ِﻣ ْﻦ َﺧ ْﺮدَ ٍل ﻓَﺘَ ُﻜ ْﻦ ﻓِﻲ َﺻ ْﺨ َﺮةٍ أَ ْو ﻓِﻲ اﻟ ﱠﺴ َﻤﺎ َوا ِت أَ ْو ﻓِﻲ ا ْﻷَ ْر ِض ﯾَﺄْ ِت ﺑِ َﮭﺎ ا ﱠُ ۚ إِ ﱠن ا ﱠَ ﻟَ ِﻄﯿ ٌﻒ َﺧﺒِﯿ ٌﺮ {16 [Pooya/Ali Commentary 31:16] Aqa Mahdi Puya says: This verse refers to total resurrection and to the fact that nothing will escape the attention of Allah. For "latif" refer to the commentary of Hajj: 63. ٰ {ﯾَﺎ ﺑُﻨَ ﱠﻲ أَﻗِ ِﻢ اﻟ ﱠﺼ َﻼةَ َوأْ ُﻣ ْﺮ ﺑِﺎ ْﻟ َﻤ ْﻌ ُﺮو ِف َوا ْﻧﮫَ َﻋ ِﻦ ا ْﻟ ُﻤ ْﻨ َﻜ ِﺮ َوا ْﺻﺒِ ْﺮ َﻋﻠَ ٰﻰ َﻣﺎ أَ َﺻﺎﺑَ َﻚ ۖ إِ ﱠن ذَ ِﻟ َﻚ ِﻣ ْﻦ َﻋ ْﺰ ِم ا ْﻷُ ُﻣﻮ ِر {17 [Pooya/Ali Commentary 31:17] { َو َﻻ ﺗُ َﺼ ِﻌّ ْﺮ َﺧﺪﱠ َك ِﻟﻠﻨﱠﺎ ِس َو َﻻ ﺗَ ْﻤ ِﺶ ﻓِﻲ ا ْﻷَ ْر ِض َﻣ َﺮ ًﺣﺎ ۖ إِ ﱠن ا ﱠَ َﻻ ﯾُ ِﺤ ﱡﺐ ُﻛ ﱠﻞ ُﻣ ْﺨﺘَﺎ ٍل ﻓَ ُﺨﻮ ٍر {18 [Pooya/Ali Commentary 31:18] { َوا ْﻗ ِﺼ ْﺪ ﻓِﻲ َﻣ ْﺸﯿِ َﻚ َوا ْﻏ ُﻀ ْﺾ ِﻣ ْﻦ َﺻ ْﻮﺗِ َﻚ ۚ إِ ﱠن أَ ْﻧ َﻜ َﺮ ا ْﻷَ ْﺻ َﻮا ِت ﻟَ َﺼ ْﻮ ُت ا ْﻟ َﺤ ِﻤﯿ ِﺮ {19 [Pooya/Ali Commentary 31:19] أَﻟَ ْﻢ ﺗَ َﺮ ْوا أَ ﱠن ا ﱠَ َﺳ ﱠﺨ َﺮ ﻟَ ُﻜ ْﻢ َﻣﺎ ﻓِﻲ اﻟ ﱠﺴ َﻤﺎ َوا ِت َو َﻣﺎ ﻓِﻲ ا ْﻷَ ْر ِض َوأَ ْﺳﺒَ َﻎ َﻋﻠَ ْﯿ ُﻜ ْﻢ ﻧِﻌَ َﻤﮫُ َظﺎ ِھ َﺮةً َوﺑَﺎ ِطﻨَﺔً ۗ َو ِﻣ َﻦ اﻟﻨﱠﺎ ِس َﻣ ْﻦ ﯾُ َﺠﺎ ِد ُل ﻓِﻲ ا ﱠِ ﺑِﻐَ ْﯿ ِﺮ { ِﻋ ْﻠ ٍﻢ َو َﻻ ُھﺪًى َو َﻻ ِﻛﺘَﺎ ٍب ُﻣﻨِﯿ ٍﺮ {20 [Pooya/Ali Commentary 31:20] { َوإِذَا ﻗِﯿ َﻞ ﻟَ ُﮭ ُﻢ اﺗﱠﺒِﻌُﻮا َﻣﺎ أَ ْﻧ َﺰ َل ا ﱠُ ﻗَﺎﻟُﻮا ﺑَ ْﻞ ﻧَﺘﱠﺒِ ُﻊ َﻣﺎ َو َﺟ ْﺪﻧَﺎ َﻋﻠَ ْﯿ ِﮫ آﺑَﺎ َءﻧَﺎ ۚ أَ َوﻟَ ْﻮ َﻛﺎ َن اﻟ ﱠﺸ ْﯿ َﻄﺎ ُن ﯾَ ْﺪ ُﻋﻮ ُھ ْﻢ إِﻟَ ٰﻰ َﻋﺬَا ِب اﻟ ﱠﺴ ِﻌﯿ ِﺮ{21 [Pooya/Ali Commentary 31:21] { َو َﻣ ْﻦ ﯾُ ْﺴ ِﻠ ْﻢ َو ْﺟ َﮭﮫُ إِﻟَﻰ ا ﱠِ َو ُھ َﻮ ُﻣ ْﺤ ِﺴ ٌﻦ ﻓَﻘَ ِﺪ ا ْﺳﺘَ ْﻤ َﺴ َﻚ ﺑِﺎ ْﻟﻌُ ْﺮ َوةِ ا ْﻟ ُﻮﺛْﻘَ ٰﻰ ۗ َوإِﻟَﻰ ا ﱠِ َﻋﺎﻗِﺒَﺔُ ا ْﻷُ ُﻣﻮ ِر {22 [Pooya/Ali Commentary 31:22] Refer to the commentary of Baqarah: 256 for urwatil wathqa (strongest handle) and Ali Imran: 103 for hablillah (cord of Allah).