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The application of the word /qaffar/ (The most forgiving) in this verse is an
indication to the fact that Allah forgives such people not only once but also
for many times.
Some Islamic traditions denote that the purpose of the word /'ihtadA/,
mentioned in this verse, has also been rendered into the guidance toward the
mastership of Ahlul-Bayt (a.s.) (the immaculate Imams). (Commentary of BurhAn;
and Kafi, vol. 8, p. 393)
The reason of this idea is that Faith and righteous deeds, without the
acceptance of the guidance of the Divine leaders, are not enough. (Yes, When
there are both Faith and righteous deeds in one believer but he does not pave
the path of guidance of the Divine leaders, he will become the prey of others,
such as SAmiri and Bal'am Ba'ura.)
Thus, the phrase "and at last is guided" is an indication to the
necessity of the acceptance of mastership and obedience to the leadership of the
Divine leaders. That is, repentance, faith, and righteous deeds are accepted and
cause felicity when they are under the light of the guidance of Divine leaders.
Once this guidance was at the time Moses (a.s.), and another time it was in the
time of the Prophet of Islam (p.b.u.h.) ; then it was at the time of
Amir-ul-Mu'mineen Ali (a.s.); and today it relates to Hadarat Mahdi (a.s.).
The reason of it is that one of the principals of religion is the acceptance
of the invitation and the leadership of the Prophet (p.b.u.h.) and then the
acceptance of the leadership of his true successors.
The Late Taabarsi, concerning the commentary of this verse, narrates a
tradition from Imam BAqir (a.s.) who said:
"The objective meaning of the phrase /OummahtadA/ is the guidance unto the
leadership of Ahlul-Bayt (a.s.)"
Then he (a.s.) added: "By Allah, if a man spends all his lifetime in
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