*Surah (13) Ra'ad, verse 2* اللَّهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ثُمَّ اسْتَوَي عَلَي الْعَرْشِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لأَجَلٍ مُسَمّي يُدَبّـِرُ الأَمْرَ يُفَصّـِلُ الاَيَاتِ لَعَلَّكُم بِلِقَآءِ رَبّـِكُمْ تُوقِنُونَ _"Allah is He Who raised the heavens without any pillars which you (can) see, then He established Himself on ‘Arsh (the Throne of authority) and subjected the sun and the moon, each one runs unto an appointed term."_ In Tafsir Al-Mizan, ‘Allamah Tabataba’i says that the purpose of the Qur’anic word / *tafsil* / (explanation) is separation of the celestial planets and the earth from each other. The observation of this separation makes us aware of the separation of people in the Hereafter. The Arabic word /‘ *amad* / is the plural form of /‘ *amūd* / which means ‘ *pillar* ’. However, when we do not see something, it cannot be taken as a reason for its inexistence. This verse unveils a scientific fact which was not manifest for anyone at the time of the revelation of the Qur’an. At that time the Ptolemaic system governed over the scientific centers and the thoughts of people. According to it, the planets and heavens were considered as the layers of an onion which were located over each other, and the earth was in the center. About one thousand years after the revelation of these verses, the knowledge of humankind realized that the mentioned theory was utterly wrong and the reality is that the celestial planets each rotates on a fix axis in its own position, suspending and also invariable, without having anything to lean against. The only factor which supports them to be fix in their own particular rotations is the equilibrium resulted from the attractive and repelling forces. This equilibrium of the attractive and repelling forces, as an unseen pillar, keeps the celestial planets fix in their positions and orbits. But the material system of the world is not eternal, and all the celestial bodies, such as the sun and the moon, will continue to rotate along their defined orbits until an appointed time.

(2:172) _"O you who believe! Eat of the good things with which We have provided you with, and give thanks to Allah if Him it is that you worship.”_ - People need food to live and grow. Allah has given many kinds of food—plants, fruits, meat, and more—for us to use (7:10, 11:61, 67:15). - Islam does not forbid eating tasty food or drinking healthy drinks. In fact, Allah encourages us to enjoy His good gifts (7:32) and tells the messengers to eat what is good (tayyibat) (23:51). - The Qur’an reproaches those who forbid what is lawful: _"O you who believe! Do not forbid the good things which Allah has made lawful for you"_ (5:87). - The main rule is: all good (tayyib) foods are allowed (5:4). Only bad, harmful, or impure things are forbidden (7:157). Ref: Philosophy of Islam by Ayatollah Dr. Sayyid Muhammad Husayni Beheshti

Surah Mulk, v.2: “He, who created death and life that He may test you to see which of you is best in conduct/ deeds. And He is the All-mighty, the All-forgiving.” *Tafsir Notes*: Imam Ja’far al-Sadiq (‘a), while explaining the above verse, said: "_It does not mean one of you whose deeds are more in number but rather it means one who is more rightful in his conduct, and this rightness is nothing but *fear of God and sincerity of intention (niyyah) and fear_*." Imam Sadiq further explained sincerity of intention as follows: “_and sincerity of action lies in this that you should not desire anyone to praise you for it except God Almighty,_” *Reflection:*: It is solely for Allah that I must DO AND NOT DO every action in my short life. I must crush self-love. Ego needs to go. ``

Blessing come in different forms not always monetory value.

Surah Isra: 14. “(It will be said to him): ‘Read your book; your own self suffices today as a reckoner against you’.” *Tafsir Notes (Enlightening Commentary):* In a hadith, Imam Sadiq (as) is quoted as saying: “On that day, will one remember all of what he has done and is registered in his record. *It seems as if he has done all those in just the same moment*….” Fakhre-Razi is of the opinion that the objective by ‘the book of record’ is here the ‘*spiritual scroll*’ on which man’s acts leave an impact, and by ‘reading’ is here meant the comprehension and understanding of it [Tafsir-ul-Kabir] . In Tafsir Al-Mizan, ‘book’ has been commented upon as ‘the acts in themselves’. *My Reflection:* _Before my book is given to me in a place where the door of repentance AND the door of action is firmly shut, isn’t it better I “open and read” my own book here where I can still reflect, repent, change and improve?_