Yunus

See ayat 2 for tafseer.

In this Surah, we again encounter the *huruf muqatta'at* (disjointed letters), and they are Alif, Lam, and Ra. We have already discussed such letters at length at the beginning of Surah al-Baqarah, Surah Al 'Imran, and Surah al-A'raf. In the future, Allah willing, we will discuss this matter at an appropriate time and add new points to it. After the *huruf muqatta'at*, first, the greatness of the Quranic verses is indicated by stating: Those are the verses of the Wise Book. (الٓرٰ ۟ تِلۡکَ اٰیٰتُ الۡکِتٰبِ الۡحَکِیۡمِ). It begins with "those" (*ism isharah ba'id* - demonstrative pronoun for distance) instead of "these" (*ism isharah qarib* - demonstrative pronoun for nearness). A parallel to this is also present at the beginning of Surah al-Baqarah. This is counted among the subtle expressions of the Noble Quran and is an allusion to the greatness and loftiness of the Quran's concepts. Because the demonstrative pronoun for nearness is mostly used for things that are present and for common matters, but important matters that are of a high level, which are as if present on a high horizon in the loftiness of the heavens, are expressed with the demonstrative pronoun for distance. And it so happens that we also use such an expression in our daily parlance. For example, to express the greatness of some individuals, we use "that esteemed person" or "that noble presence" even if they are sitting nearby, whereas to express humility, "this humble self" is said. The word "Hakim" (Wise) has been used to describe the heavenly book, i.e., the Quran. This is an indication that the Quranic verses possess firmness, order, discipline, and precision, and are free from all kinds of falsehood, futility, and frivolity. The Quran says nothing but the truth and invites to nothing but the path of truth. In line with the indication in the first verse regarding the heavenly revelation in the Quran, the second verse mentions an objection of the polytheists concerning the Messenger of Allah. This is the same objection that has been mentioned several times in the Noble Quran. Its repetition indicates that the polytheists used to raise this objection repeatedly, and that is, why has heavenly revelation from God been sent down upon a human being, and why was this great responsibility of messengership not assigned to an angel. In response to such questions, the Quran says: Is it a matter of wonder to people that We have sent revelation to a man from among them? (اَکانَ لِلنَّاسِ عَجَباً اَنْ اَوْحَیْنا إِلی رَجُلٍ مِنْھمْ). In reality, the answer to their objection is given through the word "minhum" (from among their kind). Meaning, if a leader and guide is of the same kind as his followers, knows their pain and suffering, and is aware of their needs, then it is not a matter of wonder. Rather, it would be a matter of wonder if he were not of their kind and, being unaware of their condition, was unable to guide them. After this, the content of this heavenly revelation is summarized in two things. The first is that We have sent revelation to you "so that you may warn mankind" (of the consequences of disbelief and sin) (اَنْ اَنْذِرِ النَّاسَ). And the second is that you "give good tidings to those who believe that for them is a 'qadam sidq' in the presence of their Lord" (اَنۡ اَنۡذِرِ النَّاسَ وَ بَشِّرِ الَّذِیۡنَ اٰمَنُوۡۤا اَنَّ لَہُمۡ قَدَمَ صِدۡقٍ عِنۡدَ رَبِّہِم). What is meant by "qadam sidq"? There is a difference of opinion among the commentators regarding this, but out of all the interpretations they have presented, there are three such that either one interpretation is acceptable, or all three can be accepted together. First, it is an indication that faith has a "natural precedence," and in reality, by manifesting their faith, the believers have affirmed and emphasized the demand of their innate nature (because one meaning of "qadam" is "precedence" or "past record"), as is said: *la-fulānin qadamun fī al-islām aw qadamun fī al-ḥarb*. Meaning... so-and-so has a past record in Islam or in war. Second... this is an indication of the matter of resurrection, the Day of Judgment, and the blessings of the Hereafter, because another meaning of "qadam" is "station" and "rank." (This is due to the association that a person enters his destination with his feet). Meaning, for the people of faith, there is certainly and surely a station and rank in the presence of God that nothing can alter. Third... "qadam" is in the sense of a leader and guide, meaning a true leader and guide has been sent for the believers. In the context of this verse, in numerous narrations in both Sunni and Shia commentaries, "qadam sidq" has been interpreted as the person of the Noble Prophet (PBUH & His Pure Progeny) or the *wilayah* of Ali (ؑ). These narrations support this meaning. (Reference: Tafsir al-Burhan, vol. 2, p. 177 and Tafsir al-Qurtubi, vol. 5, p. 3145) As we have said, it is possible that the purpose of this expression is to give the good tidings of all these matters. At the end of the verse, there is again an indication of an accusation that the polytheists repeatedly leveled against the Messenger of Allah. It is stated: The disbelievers say, "Indeed, this is an evident sorcerer." (قالَ الْکافِرُونَ إِنَّ ہذا لَساحِرٌ مُبین۔). The word "inna," the "lam" of emphasis, and the adjective "mubin" are all signs of the emphasis they placed on this accusation, and the expression "hadha" (which is a demonstrative pronoun for nearness) was used by them to belittle the station of the Prophet. As for the question of why they attributed sorcery to the Noble Prophet (PBUH & His Pure Progeny), the answer is clear: because for his miraculous words, brilliant plans, enlightened laws, and other miracles, they had no satisfactoryThey had no answer, except to declare their supernatural and extraordinary nature as magic, so that they could cast a veil of ignorance over the simple-minded. Such interpretations from the enemies of the Messenger of Allah are in themselves proof that his works were supernatural and extraordinary, which captivated the hearts and minds of the people. In particular, their declaring the Quran Majeed as magic is a living testimony to the fact that they resorted to this accusation to keep people away from the immense captivating power of this heavenly book. Insha'Allah, we will discuss this again in connection with the relevant verses. 4. To Him is the return of you all. The promise of Allah is true. He originates the creation, then He will bring it back, so that He may give a just reward to those who believed and did righteous deeds. And as for those who disbelieved, for them is a drink of scalding fluid and a painful punishment because they adopted disbelief.

See ayat 4 for tafseer.

After alluding to the issue of revelation and prophethood, in the initial verses of this Surah, the Quran turns towards the two fundamental principles of the teachings of all prophets, namely *Mabda'* (Origin) and *Ma'ad* (Return). In the two verses under consideration, these two important principles are stated in a concise and clear manner. First, it is stated: Your Lord is Allah, the One who created the heavens and the earth in six days (إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ). As we have indicated before, the word "yawm" in the Arabic language and "roz" in the Persian language, and similarly their equivalent words in other languages, are on many occasions used in the sense of an era or period. For instance, we say that there was a day when it was the era of tyranny, and upon the end of that era, the era of people's salvation and freedom arrived. (Explanatory Note: For further clarification and for Arabic and Persian examples in this regard, refer to Tafseer-e-Namona, Volume 6, under the commentary of Surah Al-A'raf, verse 54). Based on this, the meaning of the above sentence would be that the Lord created the heavens and the earth in six periods. And since we have already discussed these six periods, we will not repeat it here. (Explanatory Note: For further clarification and for Arabic and Persian examples in this regard, refer to Tafseer-e-Namona, Volume 6, under the commentary of Surah Al-A'raf, verse 54). After that, the Quran further says: After creating the universe, God took the reins of its affairs into His hand of power (ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ). All affairs are by His command, and all things are within the grasp of His administration (يُدَبِّرُ الْأَمْرَ). The word "'arsh" is sometimes used in the meaning of a roof, and sometimes it is used for that which has a roof, and at other times it means a high-legged throne. Its primary meaning is "power". For example, we say so-and-so sat [on the throne], or the legs of his throne collapsed, or he was removed from the throne. These are all metaphors for gaining or losing power, even though a throne may not actually exist at all. Therefore, the meaning of "istawa 'ala al-'arsh" is that God took the reins of the world's affairs into His hand of power. (Explanatory Note: For more clarification and to become aware of the different meanings of 'arsh', refer to Tafseer-e-Namona, Vol. 3, p. 133 (Urdu translation) and Vol. 1, p. 598 (Urdu translation)). "Tadabbur" is derived from the root of "tadbir", and "dubur" (on the pattern of "ubur") actually means the back or end of something. Based on this, "tadbir" means to investigate the outcomes of affairs and to act in accordance with them by organizing what is beneficial. When it has become clear that the Creator is Allah and He alone runs the universe of existence, and the administration of all affairs is by His command, it is clear that lifeless, helpless, and powerless idols have no effect on the destiny of human beings. Therefore, in the following sentence, it is stated: There is no intercessor except after His permission (مَا مِنْ شَفِيعٍ إِلَّا مِنْ بَعْدِ إِذْنِهِ). (Explanatory Note: We have already discussed the important issue of shafa'ah (intercession). For this, please refer to Volume 1, p. 183 (Urdu translation) and Volume 1, p. 595 (Urdu translation)). Yes—this is the reality, that Allah is your Lord, therefore worship Him and not other than Him (ذَٰلِكُمُ اللَّهُ رَبُّكُمْ فَاعْبُدُوهُ). Will you not then remember and pay heed to this clear proof? (أَفَلَا تَذَكَّرُونَ). As we have indicated, the following verse discusses the *Ma'ad* (Return) and the Resurrection, and in short sentences, this matter, its proof, and its purpose are explained. First, the Quran says: To Him is the return of you all (إِلَيْهِ مَرْجِعُكُمْ جَمِيعًا). After that, it is stated emphatically: The promise of Allah is true (وَعْدَ اللَّهِ حَقًّا). Subsequently, pointing towards its proof, it is said: He originates the creation, then He will repeat it (إِنَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ). Meaning, those who doubt the *Ma'ad* and the Resurrection should reflect upon the beginning of creation. God, who brought the world into existence in the beginning, has the power to create it a second time. This line of reasoning is stated in another form in a short sentence in Surah Al-A'raf, verse 29. Its details have already been covered in the tafseer of Surah Al-A'raf. The verses related to the Resurrection and *Ma'ad* indicate that the biggest reason for the doubt of the polytheists and opponents was that they doubted the possibility of such a thing. And they would ask in astonishment whether these decayed bones that have turned to dust will once again don the garment of life and return to their original form. Therefore, the Quran has also pointed to the possibility of this matter and says: Do not forget that Being who will re-equip this world and bring the dead to life, because He is the same Creator who did this very thing in the beginning. After this, the purpose of the *Ma'ad* is discussed. It is stated: This is so that God may give a just reward and recompense to those individuals who have believed and performed righteous deeds. Without even their smallest deed remaining hidden from the gaze of grace and mercy and without reward and recompense(لِیَجْزِیَ الَّذینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ بِالْقِسْطِ). And those who adopted the path of disbelief and denial, and so naturally had no righteous deed (because the root of a good deed is a sound creed), for them is a painful punishment. For them is a drink of scalding and burning water, and because of their disbelief, a painful torment awaits them. (وَالَّذینَ کَفَرُوا لَہُمْ شَرابٌ مِنْ حَمیمٍ وَ عَذابٌ اَلیمٌ بِما کانُوا یَکْفُرُون).

1. The meaning of “إِلَيْهِ مَرْجِعُكُمْ جَمِيعًا” Although God is not bound by place or location, He is present everywhere in this world and is nearer to us than we are to ourselves. For this reason, exegetes have offered various interpretations of the expression “إِلَيْهِ مَرْجِعُكُمْ جَمِيعًا” in the verse under discussion, as well as in similar Qur’ānic verses. Sometimes it is said that the meaning is a return to recompense and reward. Some ignorant individuals may even imagine that this expression indicates the corporeal manifestation of God on the Day of Resurrection—an idea whose falsity is so evident that it requires no further explanation. However, what becomes clear through careful reflection on the Qur’ānic verses is that the world of existence is like a caravan that has departed from the realm of non‑existence and, in its endless journey and continuous motion, advances toward the Infinite, which is the Pure Essence of God. Although creation is finite and the finite can never itself become infinite, its journey of perfection does not come to a halt. Rather, even after the establishment of the Resurrection, this process of perfected progression will continue, as has been explained in the discussion on resurrection. The Qur’an states: يَا أَيُّهَا الْإِنْسَانُ إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا O human being, you are striving toward your Lord with continuous effort. It also says: يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلَىٰ رَبِّكِ O tranquil soul, which has reached serenity through faith and righteous deeds, return to your Lord. The initiation of this movement originates from God, and the first spark of life also comes from Him. Likewise, this evolutionary journey and motion are directed toward Him, which is expressed through the concepts of “return” and “regression.” Such expressions not only point to the universal movement of created beings toward God, but also clarify the objective of this movement—namely, His Pure Essence. Considering that the word “إِلَيْهِ” is placed at the beginning of the phrase, and that such advancement implies exclusivity, it becomes evident that the purpose of humanity’s evolutionary and perfection‑oriented movement cannot be any being other than God Himself—neither idols nor any other created entity—because all created things are finite, while the path of human perfection is unbounded. 2. The meaning of “قِسْط” The term “قِسْط” in the lexicon means giving another his due share, and therefore the concept of justice is inherently embedded within it. It is noteworthy that in the above verse this term is used exclusively with respect to those who perform righteous deeds and seek good recompense. It is not used in reference to the punishment of evildoers, because in punishment there is no notion of a deserved share. In other words, “قِسْط” is appropriate only for positive recompense and is not suitable in the context of punishment.

See ayat 6 for tafseer.

In the previous verse, the issue of the Origin and the Return was alluded to, but after those verses, these two fundamental issues are explained in detail, because these issues are the most important pillars of the prophets' call. In other words, the upcoming verses are more detailed in comparison to the previous verses. In the first verse under consideration, a part of the signs of God's greatness in the world of creation is pointed out. It is stated: He it is Who made the sun a glowing light (*diya*) and the moon a light (*nur*) (هُوَ الَّذی جَعَلَ الشَّمْسَ ضِیاءً وَ الْقَمَرَ نُوراً). The sun, with its universal light, not only warms and illuminates the existence of beings but also plays an excellent and fundamental role in the growth of vegetation and the nurturing of animals. Fundamentally, every movement and motion that exists on the planet Earth, even the blowing of winds, the waves in rivers, the ripples in streams, and the flow of waterfalls, if one reflects correctly, is a blessing of the sunlight. And if one day these life-giving rays were to be cut off from our earthly sphere, then in a short time, darkness, silence, and death would prevail everywhere. The moon, with its beautiful light, is the lamp of our dark nights. The shining moon not only guides travelers at night in the deserts, but its suitable and gentle light is a source of peace, comfort, joy, and delight for all the inhabitants of the entire globe. After this, pointing to another beneficial effect of the moon's existence, it is stated: God has appointed for it mansions, so that you may know the number of the years and the reckoning (وَ قَدَّرَہُ مَنازِلَ لِتَعْلَمُوا عَدَدَ السِّنینَ وَ الْحِسابَ). Meaning, if you see that on the first night the moon is a thin crescent, and then it grows every day, continuing to grow for about half the month, and then it gradually wanes until in the last two days of the month it is submerged in the darkness of *mahaq* (Explanatory note: The waning of the moon, the last three dates of the moon in which it is not visible. In Hindi, it is called 'Amavas' — Translator) and then it appears again in the form of a crescent and traverses these same initial stages, then this change is not futile and useless, but rather it is a very precise and living natural calendar (Explanatory note: Regarding the moon being a natural calendar, from its different states the days of the month can be determined with reflection. In this regard, we have discussed this in Tafsir-e-Namoona, Volume 1, page 462 (Urdu translation)), which the learned and the ignorant can read and from which they can keep an account of their life's affairs, and besides light, this is another benefit of the moon for us. After this, it is further stated that this creation and orbit of the sun and moon are not without thought and for play and amusement, "God did not create them except with truth" (ما خَلَقَ اللَّہُ ذلِکَ إِلاَّ بِالْحَقِّ). At the end of the verse, it is stated with emphasis: God explains the signs in detail for a people who know (یُفَصِِّلُ الْآیاتِ لِقَوْمٍ یَعْلَمُونَ). As for the unaware and the heedless, they pass by these signs of God time and again, but they understand nothing from them. ____________________ In the second verse, Allah the Exalted states some more signs and proofs of His existence in the heavens and the earth. He says: Indeed, in the alternation of the night and the day and in what Allah has created in the heavens and the earth are signs for a people who are God-fearing (إِنَّ فی اخْتِلافِ اللَّیْلِ وَ النَّہارِ وَ ما خَلَقَ اللَّہُ فِی السَّماواتِ وَ الْاَرْضِ لَآیاتٍ لِقَوْمٍ یَتَّقُونَ). Not only are the sky and the earth signs of God, but all the particles of beings that exist in them, each one is a sign, but only those people understand them who, in the shade of piety and abstinence from sin, have attained purity of the soul and clear-sightedness, who can witness truth and beauty.

1. The difference between *ḍiyāʾ* and *nūr*: There is much disagreement among the commentators regarding this. Some consider both to be synonymous and having the same meaning. Some say that *ḍiyāʾ*, which is used for the light of the sun in the aforementioned verse, is a strong and powerful light, whereas the word *nūr*, which has come for the moon, is about a weaker light. A third view is that *ḍiyāʾ* means inherent light, but *nūr* has a general meaning that applies to both inherent and acquired light. In this case, the difference in expression in the aforementioned verse is an indication of the point that God has made the sun a source from which light emanates, whereas the light of the moon is acquired from another, and its source is the sun. By paying attention to some verses of the Quran, this difference appears more clearly. In Surah Nuh, verse 16, it is said: و جعل القمر فیھن نوراً وجعل الشمس سراجاً He made the moon a light among them and the sun a lamp. In Surah Al-Furqan, verse 61, it is said: و جعل فیھا سراجا و قمرا منیرا۔ And placed therein a lamp and a moon giving light. And paying attention to the fact that *sirāj* (i.e., a lamp) emits light from itself and is a source and fountainhead of light, and the sun has been likened to a lamp in the two aforementioned verses, it becomes clear that this distinction also seems very appropriate in the verses under discussion. 2. Is *ḍiyāʾ* plural or singular?: There is a difference of opinion among scholars of literature and lexicographers in this regard. Some, like the author of *Al-Qamus*, have considered it singular, but others, like Al-Zajjaj, have declared *ḍiyāʾ* to be the plural of *ḍawʾ*. The authors of *Tafsir al-Manar* and *Tafsir al-Qurtubi* have also accepted the second meaning. Especially the author of *Al-Manar* has derived much benefit from the verse on this basis. He says: The mention of *ḍiyāʾ* in the Quran in the plural form regarding the sun's light is an indication of something that science of that era proved many centuries later, which is that the sun's light is composed of seven lights, or in other words, seven colors—the same colors that are seen in a rainbow and in light passing through crystal apertures. But this question remains: even though the moon's light is faint, is it not also composed of different colors? 3. The pronoun of *qaddarahu manāzil*: Is the referent of the pronoun in *qaddarahu manāzil* (He ordained for it phases/stations) only the moon, or does it refer to both the moon and the sun? There is a difference of opinion among the commentators in this regard. Some are of the view that although this pronoun is singular, it nevertheless refers to both. There are many such precedents in Arabic literature. This view has been chosen on the basis that not only the moon but also the sun has stations, and it is always in a specific constellation. This very difference of constellations is the basis for the formation of the calendar and the solar months. But in fairness, the apparent meaning of the verse indicates that this singular pronoun refers only to *qamar* (the moon), which is closer to it, and there is a point in this as well... because: The months that are legally accepted in Islam are the lunar months, and secondly, the moon is a moving sphere and has several stations, but the sun is at the center of the solar system and has no movement within this system. As for the difference of the constellations and the sun's journey through the twelve zodiacal constellations, which begins with Aries and ends with Pisces, it is not due to the sun's movement but due to the earth's movement around the sun, and this rotation of the earth causes us to see the sun in one of the twelve celestial constellations each month. Therefore, the sun does not have different stations; rather, only the moon has stations (Pay attention). The aforementioned verses, in reality, point to a scientific issue related to the celestial spheres, which in that era was hidden from the sight of human knowledge, and that is that the moon moves, but the sun does not move. 4. The alternation of night and day: In the verse under consideration, the alternation of night and day has been counted as a sign of God, and this is because if the sun's light were to fall continuously on the earth in the same way, the earth's temperature would certainly rise so much that it would not remain habitable (like the scorching heat on the moon, where its days are equal to 15 of the earth's nights and days). And if, similarly, the night were to continue perpetually, all things would freeze from the severity of the cold (like the long nights of the moon). But God has ordained them one after the other so that life may be sustained on the planet Earth. (Explanatory Note: This has also been clarified in the first volume of Tafsir-e-Namuna, p. 397 (Urdu translation) and the second volume, p. 334 (Urdu translation)). The effect of number, calculation, date, year, and month on the human system of life, its social connections, and work is clear to all. 5. The issue of the calendar and date: The issue of the calculation of the calendar and date, which has been indicated in the aforementioned verse, is one of the most important issues of human life. We know that the importance of any blessing becomes clear when we view life without it. If we consider in this regard that if the date (DATE) (which distinguishes between days, months, and years) were to be removed from human life, for example, the week...If the days were not clear, and there were no calculation of months or years, then all commercial and economic affairs, all contracts, and the system of determining periods would fall into disarray, and there would be no order or discipline in any work. Even the state of agriculture, investment, and factories would fall into chaos. But since God created man for a blissful life, which has an order and discipline, He has also provided the means for this system. It is true that man can organize his affairs to some extent according to a single system of dating, but if this calculation is not according to a natural standard, then it can neither be universal nor reliable. The revolution of the sun and moon (or in more correct terms, the revolution of the earth around the sun) and its phases establish the foundation of a natural calendar, which is clear and reliable for everyone, everywhere. Just as the measure of night and day, which is a short period, comes into being under a natural factor, i.e., the rotation of the earth on its axis, similarly, the calculation of the month and year should also be based on a natural revolution. For this, the movement of the moon around the earth is a larger unit (the basis for the month, which is approximately equal to thirty days), and the movement of the earth around the sun is an even greater unit, from which the year comes into existence. We have said that the Islamic calendar is based on the revolution of the moon. It is correct that the sun's revolution through the twelve constellations is also a good means for calculating the calendar, and from it, the solar months are determined. However, this is not beneficial for everyone, and its determination can only be made by astronomy experts through observatories. Therefore, other people are compelled to refer to the calendars compiled by astronomy experts. But the organized revolution of the moon around the earth presents such a clear calendar that even the illiterate and those living in deserts can read its signs and lines. The explanation for this is that every night, the moon has a specific state in the sky which is different from the night before and after it, in such a way that the state, shape, and form of the moon in the sky are not the same on any two nights of the entire month. If we pay a little attention to the state of the moon each night, we will gradually get used to it and will be able to determine with complete certainty which night of the month it is. Some people might imagine that the appearance in the second half of the month is exactly a mirror of the first half; for example, that the face of the moon on the twenty-first night is exactly like the face of the moon on the seventh night. But this is a great mistake, because the incomplete part of the moon is on the upper side in the first half of the month, whereas in the second half, the incomplete part is on the lower side. In other words, at the beginning of the month, the corners of the crescent are towards the east, while in the second part of the month, the tips of the moon are towards the west. Furthermore, in the early part of the month, the moon is seen in the west, but after the middle of the month, it is mostly in the east and rises much later. In this way, the calculation of a day can be done from the changing form of the moon, and just by contemplating its shape, one can estimate what date of the month it is. In any case, this calendar system is a great blessing for which we are grateful to the creation of God. And if the movements of the moon, sun, and earth did not exist, there would be such chaos in our lives and we would face such a predicament that we cannot even imagine at this time. Those prisoners who are in solitary confinement in a dark cell and have no sense of time fully realize this affliction. In our time, a prisoner was arrested by the agents of a tyrannical regime for about a month. He was kept in solitary confinement in a dark cell. He narrates: "I had no means of determining the prayer times except that when they brought the afternoon meal, I would perform the Zuhr and Asr prayers, and when they brought the evening meal, I would perform the Maghrib and Isha prayers. And I would usually perform the Fajr prayer when they brought breakfast. If I wanted to count the days, I would keep in mind the number and count of the meals. I counted the three mealtimes as one day. But I don't know what happened, for when I came out of the prison, my count had become different from the count of the people outside."7. اِنَّ الَّذِیۡنَ لَا یَرۡجُوۡنَ لِقَآءَنَا وَ رَضُوۡا بِالۡحَیٰوۃِ الدُّنۡیَا وَ اطۡمَاَنُّوۡا بِہَا وَ الَّذِیۡنَ ہُمۡ عَنۡ اٰیٰتِنَا غٰفِلُوۡنَ۔

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

As has been indicated, at the beginning of this Surah, the Quran first presented a summary discussion about the issue of origin (*mabda'*) and resurrection (*ma'ad*), and later began its detailed explanation. The previous verses contained an explanation of the issue of *mabda'*, and the verses under consideration present an explanation of *ma'ad* and the fate of people in the other world. First, it is stated: Those who do not hope for the meeting with Us, do not believe in the Day of Resurrection, and are therefore content with the worldly life and feel secure in it (إِنَّ الَّذینَ لا یَرْجُونَ لِقاءَنا وَ رَضُوا بِالْحَیاةِ الدُّنْیا وَ اطْمَاَنُّوا بِھا). And likewise, those who are heedless of Our signs and do not ponder over them so that their hearts may awaken and a sense of responsibility may arise in them (وَ الَّذینَ ہُمْ عَنْ آیاتِنا غافِلُونَ). The abode of both these groups is the Fire, because of the deeds they used to perform (اُولئِکَ مَاٴْواہُمُ النَّارُ بِما کانُوا یَکْسِبُونَ). In reality, the direct consequence of not believing in the *ma'ad* and the Day of Resurrection is that a person develops an attachment to this limited life and temporary material status and position, and relies upon them. In the affairs of life, its result emerges in the form of corruption, and its ultimate end is nothing but the fire of Hell. Similarly, heedlessness of the divine signs is the source of alienation from God, and alienation from God is the source of a lack of a sense of responsibility. As a result, man becomes tainted with oppression, corruption, and sin, and his end is nothing but the fire of Hell. Therefore, both the aforementioned groups—that is, those who do not believe in the *mabda'* or the *ma'ad*—will certainly be corrupt in terms of their actions, and the future of both groups is dark. These two verses re-emphasize the fact that for the reformation of a society and for salvation from the fire of oppression and sin, it is imperative to strengthen the foundations of faith in God and the *ma'ad*. This is because, without belief in God, a sense of responsibility cannot arise in human existence, and without attention to the *ma'ad* and the Day of Resurrection, the fear of punishment cannot arise. Therefore, these two pillars of belief are the foundation of all social reforms. After this, referring to another group in contrast to the two groups, it is stated: Those who believed and did good deeds, their Lord guides them because of their faith to strengthen it (إِنَّ الَّذینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ یَہْدیھِمْ رَبُّھُمْ بِإیمانِھِمْ). This light of divine guidance, whose source is the light of their faith, illuminates all horizons of their life. Through this light, such clear-sightedness is created in them that material schools of thought and ideologies, satanic whispers, the glitter of sins, and the power of wealth and authority do not appeal to their thought and vision, and they do not leave the right path to step into misguidance. This is their state in this world, "and in the other world, God will grant them palaces in the blissful gardens of Paradise, beneath which rivers flow" (تَجْری مِنْ تَحْتِھمُ الْاَنْھارُ فی جَنَّاتِ النَّعیمِ). They will live in an environment filled with peace and harmony, purity, and love for the Lord, and where there will be all kinds of blessings. When the love for God's essence and attributes illuminates their being, they will "say, 'O Lord! You are free and pure from every kind of fault and defect'" (دَعْواھُمْ فیھا سُبْحانَکَ اللَّھُمّ). When they meet one another, they will speak of peace and purity, and their greeting will be "Salam" (peace) (وَ تَحِیَّتُھُمْ فیھا سَلامٌ). And finally, when they benefit from the various blessings of God there, they will express their gratitude and say, "Praise and glorification are exclusively for God, who is the Lord of the worlds" (وَ آخِرُ دَعْواھُمْ اَنِ الْحَمْدُ لِلَّہِ رَبِّ الْعالَمین).

1. The difference between *ḍiyāʾ* and *nūr*: There is much disagreement among the commentators regarding this. Some consider both to be synonymous and having the same meaning. Some say that *ḍiyāʾ*, which is used for the light of the sun in the aforementioned verse, is a strong and powerful light, whereas the word *nūr*, which has come for the moon, is about a weaker light. A third view is that *ḍiyāʾ* means inherent light, but *nūr* has a general meaning that applies to both inherent and acquired light. In this case, the difference in expression in the aforementioned verse is an indication of the point that God has made the sun a source from which light emanates, whereas the light of the moon is acquired from another, and its source is the sun. By paying attention to some verses of the Quran, this difference appears more clearly. In Surah Nuh, verse 16, it is said: و جعل القمر فیھن نوراً وجعل الشمس سراجاً He made the moon a light among them and the sun a lamp. In Surah Al-Furqan, verse 61, it is said: و جعل فیھا سراجا و قمرا منیرا۔ And placed therein a lamp and a moon giving light. And paying attention to the fact that *sirāj* (i.e., a lamp) emits light from itself and is a source and fountainhead of light, and the sun has been likened to a lamp in the two aforementioned verses, it becomes clear that this distinction also seems very appropriate in the verses under discussion. 2. Is *ḍiyāʾ* plural or singular?: There is a difference of opinion among scholars of literature and lexicographers in this regard. Some, like the author of *Al-Qamus*, have considered it singular, but others, like Al-Zajjaj, have declared *ḍiyāʾ* to be the plural of *ḍawʾ*. The authors of *Tafsir al-Manar* and *Tafsir al-Qurtubi* have also accepted the second meaning. Especially the author of *Al-Manar* has derived much benefit from the verse on this basis. He says: The mention of *ḍiyāʾ* in the Quran in the plural form regarding the sun's light is an indication of something that science of that era proved many centuries later, which is that the sun's light is composed of seven lights, or in other words, seven colors—the same colors that are seen in a rainbow and in light passing through crystal apertures. But this question remains: even though the moon's light is faint, is it not also composed of different colors? 3. The pronoun of *qaddarahu manāzil*: Is the referent of the pronoun in *qaddarahu manāzil* (He ordained for it phases/stations) only the moon, or does it refer to both the moon and the sun? There is a difference of opinion among the commentators in this regard. Some are of the view that although this pronoun is singular, it nevertheless refers to both. There are many such precedents in Arabic literature. This view has been chosen on the basis that not only the moon but also the sun has stations, and it is always in a specific constellation. This very difference of constellations is the basis for the formation of the calendar and the solar months. But in fairness, the apparent meaning of the verse indicates that this singular pronoun refers only to *qamar* (the moon), which is closer to it, and there is a point in this as well... because: The months that are legally accepted in Islam are the lunar months, and secondly, the moon is a moving sphere and has several stations, but the sun is at the center of the solar system and has no movement within this system. As for the difference of the constellations and the sun's journey through the twelve zodiacal constellations, which begins with Aries and ends with Pisces, it is not due to the sun's movement but due to the earth's movement around the sun, and this rotation of the earth causes us to see the sun in one of the twelve celestial constellations each month. Therefore, the sun does not have different stations; rather, only the moon has stations (Pay attention). The aforementioned verses, in reality, point to a scientific issue related to the celestial spheres, which in that era was hidden from the sight of human knowledge, and that is that the moon moves, but the sun does not move. 4. The alternation of night and day: In the verse under consideration, the alternation of night and day has been counted as a sign of God, and this is because if the sun's light were to fall continuously on the earth in the same way, the earth's temperature would certainly rise so much that it would not remain habitable (like the scorching heat on the moon, where its days are equal to 15 of the earth's nights and days). And if, similarly, the night were to continue perpetually, all things would freeze from the severity of the cold (like the long nights of the moon). But God has ordained them one after the other so that life may be sustained on the planet Earth. (Explanatory Note: This has also been clarified in the first volume of Tafsir-e-Namuna, p. 397 (Urdu translation) and the second volume, p. 334 (Urdu translation)). The effect of number, calculation, date, year, and month on the human system of life, its social connections, and work is clear to all. 5. The issue of the calendar and date: The issue of the calculation of the calendar and date, which has been indicated in the aforementioned verse, is one of the most important issues of human life. We know that the importance of any blessing becomes clear when we view life without it. If we consider in this regard that if the date (DATE) (which distinguishes between days, months, and years) were to be removed from human life, for example, the week...If the days were not clear, and there were no calculation of months or years, then all commercial and economic affairs, all contracts, and the system of determining periods would fall into disarray, and there would be no order or discipline in any work. Even the state of agriculture, investment, and factories would fall into chaos. But since God created man for a blissful life, which has an order and discipline, He has also provided the means for this system. It is true that man can organize his affairs to some extent according to a single system of dating, but if this calculation is not according to a natural standard, then it can neither be universal nor reliable. The revolution of the sun and moon (or in more correct terms, the revolution of the earth around the sun) and its phases establish the foundation of a natural calendar, which is clear and reliable for everyone, everywhere. Just as the measure of night and day, which is a short period, comes into being under a natural factor, i.e., the rotation of the earth on its axis, similarly, the calculation of the month and year should also be based on a natural revolution. For this, the movement of the moon around the earth is a larger unit (the basis for the month, which is approximately equal to thirty days), and the movement of the earth around the sun is an even greater unit, from which the year comes into existence. We have said that the Islamic calendar is based on the revolution of the moon. It is correct that the sun's revolution through the twelve constellations is also a good means for calculating the calendar, and from it, the solar months are determined. However, this is not beneficial for everyone, and its determination can only be made by astronomy experts through observatories. Therefore, other people are compelled to refer to the calendars compiled by astronomy experts. But the organized revolution of the moon around the earth presents such a clear calendar that even the illiterate and those living in deserts can read its signs and lines. The explanation for this is that every night, the moon has a specific state in the sky which is different from the night before and after it, in such a way that the state, shape, and form of the moon in the sky are not the same on any two nights of the entire month. If we pay a little attention to the state of the moon each night, we will gradually get used to it and will be able to determine with complete certainty which night of the month it is. Some people might imagine that the appearance in the second half of the month is exactly a mirror of the first half; for example, that the face of the moon on the twenty-first night is exactly like the face of the moon on the seventh night. But this is a great mistake, because the incomplete part of the moon is on the upper side in the first half of the month, whereas in the second half, the incomplete part is on the lower side. In other words, at the beginning of the month, the corners of the crescent are towards the east, while in the second part of the month, the tips of the moon are towards the west. Furthermore, in the early part of the month, the moon is seen in the west, but after the middle of the month, it is mostly in the east and rises much later. In this way, the calculation of a day can be done from the changing form of the moon, and just by contemplating its shape, one can estimate what date of the month it is. In any case, this calendar system is a great blessing for which we are grateful to the creation of God. And if the movements of the moon, sun, and earth did not exist, there would be such chaos in our lives and we would face such a predicament that we cannot even imagine at this time. Those prisoners who are in solitary confinement in a dark cell and have no sense of time fully realize this affliction. In our time, a prisoner was arrested by the agents of a tyrannical regime for about a month. He was kept in solitary confinement in a dark cell. He narrates: "I had no means of determining the prayer times except that when they brought the afternoon meal, I would perform the Zuhr and Asr prayers, and when they brought the evening meal, I would perform the Maghrib and Isha prayers. And I would usually perform the Fajr prayer when they brought breakfast. If I wanted to count the days, I would keep in mind the number and count of the meals. I counted the three mealtimes as one day. But I don't know what happened, for when I came out of the prison, my count had become different from the count of the people outside."7. اِنَّ الَّذِیۡنَ لَا یَرۡجُوۡنَ لِقَآءَنَا وَ رَضُوۡا بِالۡحَیٰوۃِ الدُّنۡیَا وَ اطۡمَاَنُّوۡا بِہَا وَ الَّذِیۡنَ ہُمۡ عَنۡ اٰیٰتِنَا غٰفِلُوۡنَ۔

See ayat 12 for tafseer.

In these verses too, the discussion about the recompense of the evildoers continues. In the first verse, the Quran says: If God were to hasten punishment for the evildoers in this very world, just as they hasten in seeking blessings and good, then their life spans would be terminated and not even a trace of them would remain (وَ لَوۡ یُعَجِّلُ اللّٰہُ لِلنَّاسِ الشَّرَّ اسۡتِعۡجَالَہُمۡ بِالۡخَیۡرِ لَقُضِیَ اِلَیۡہِمۡ اَجَلُہُم). But since God's grace encompasses all His servants, even the evildoers, disbelievers, and polytheists, He does not hasten their punishment so that perhaps they may awaken, repent, and turn back from their misguided ways. Furthermore, if punishment were to come so swiftly, the state of free will, which is the basis of accountability, would almost cease to exist, and the obedience of the obedient would then be out of compulsion, because in the case of transgression, they would immediately face a painful punishment. In this sentence, the possibility is also mentioned that there were some stubborn disbelievers who would say to the prophets, "If you are truthful, then ask God to destroy us or punish us as quickly as possible." The Quran has mentioned this. Now, if God had accepted this demand of theirs, not one of them would have remained. However, the first interpretation seems more appropriate. At the end of the verse, the Quran states: This punishment is sufficient for them that We leave those who do not believe in the Day of Judgment and in meeting Us to their own state, so that they may wander bewildered in their transgression, unable to distinguish truth from falsehood, nor the path from the pit. (فَنَذَرُ الَّذینَ لا یَرْجُونَ لِقاءَنا فی طُغْیانِھمْ یَعْمَھُونَ). On this occasion, pointing towards the existence of the light of Tawhid deep within human nature and soul, the Quran says: When any harm or adversity befalls man and his hand falls short everywhere, he raises his hands towards Us, and when he is lying on his side, or sitting, or standing, in every state he calls upon Us. (وَ إِذا مَسَّ الْإِنْسانَ الضُّرُّ دَعانا لِجَنْبِہِ اَوْ قاعِداً اَوْ قائِماً). Yes! The characteristic of difficulties and painful events is that they remove the veils and curtains from man's pure nature. In the furnace of calamities, all the dark curtains that had concealed this nature are burned and destroyed, and for a period of time, no matter how short, the radiance of this light of Tawhid becomes manifest. After this, it is stated that as for these people, they are so ungrateful and witless that -- "as soon as We remove the affliction and distress from them, they become so engrossed in heedlessness as if they had never made any request to Us at all, and as if We had not helped them in any way (فَلَمَّا کَشَفْنا عَنْہُ ضُرَّہُ مَرَّ کَاَنْ لَمْ یَدْعُنا إِلی ضُرٍّ مَسَّہُ). Yes! In this way, the deeds of the extravagant are made to seem alluring in their eyes. (کَذلِکَ زُیِّنَ لِلْمُسْرِفینَ ما کانُوا یَعْمَلُونَ). Who presents the deeds of such individuals as alluring in their eyes? We have already discussed this in Tafsir-e-Namuna, Volume 5, under verse 122 of Surah Al-An'am, on page 343 (Urdu translation). The summary of that discussion is that the one who adorns is God, but in such a way that He has placed a characteristic in evil and vile deeds that the more a person becomes contaminated by them, the more accustomed to them they become. And not only does their evil and ugliness cease to exist in their eyes, but they gradually begin to seem good to them. As for why such individuals are called "Musrifin" (the extravagant) in the verse under consideration, the reason is this: what could be a greater extravagance than to waste the most important capital of one's existence—namely, life, health, youth, and one's various abilities—on futile tasks and in sin, transgression, and disobedience, or to squander it in the pursuit of the worthless and transient wealth and possessions of this world, and to gain no benefit in return for this capital? Is this act not extravagance, and are such people not considered extravagant?

Various expressions have been used for man in the Majestic Quran: in many verses, the word "bashar" has been used for man. In many other verses, the word "insan" has appeared. In some verses, the expression "Bani Adam" has been used. However, on many occasions, blameworthy attributes have been mentioned for him. For example, in the verses under discussion, man is introduced as a forgetful and ungrateful being. In another place, he has been called a weak and feeble being: khalaqa al-insana da'ifan (An-Nisa: 28). In another place, he has been declared a great transgressor and denier: inna al-insana la-zalumun kaffar (Ibrahim: 34). In another place, man has been called miserly: wa kana al-insanu qatura (Bani Isra'il: 100). In another place, he has been called hasty: wa kana al-insanu 'ajula (Bani Isra'il: 11). In another place, he has been declared ungrateful: wa kana al-insanu kafura (Bani Isra'il: 67). In another place, he has been called argumentative: kana al-insanu akthara shay'in jadala (Al-Kahf: 54). In another place, man has been called a great oppressor and ignorant: innahu kana zaluman jahula (Al-Ahzab: 72). In another place, he has been called an evident denier: inna al-insana la-kafurun mubin (Az-Zukhruf: 15). In another place, he has been called impatient and of a fickle temperament, who changes from moment to moment; when he receives a blessing, he becomes stingy, and at the time of calamity, he begins to wail and lament: inna al-insana khuliqa halu'a, idha massahu ash-sharru jazu'a, wa idha massahu al-khayru manu'a (Al-Ma'arij: 19, 20, 21). In another place, he has been described as deluded, even deluded before God: ya ayyuha al-insanu ma gharraka bi-rabbika al-karim (Al-Infitar: 6). In another place, he has been described as a being who transgresses and rebels at the time of blessing: inna al-insana la-yatgha, an ra'ahu istaghna (Al-'Alaq: 6, 7). In this way, we see that in the Majestic Quran, man has been called a being who has many negative aspects and in whom many points of weakness exist. Is this the same man whom God created in "ahsan taqwim" and the best form: laqad khalaqna al-insana fi ahsani taqwim (At-Tin: 4) Is this the same man whose teacher and instructor was God, and what he did not know, Allah taught him: 'allama al-insana ma lam ya'lam (Al-'Alaq: 5). Is this the same man whom God taught speech: khalaqa al-insan, 'allamahu al-bayan (Ar-Rahman: 3, 4). Is this the same man whom God has urged to strive in His way: ya ayyuha al-insanu innaka kadihun ila rabbika kadhan (Al-Inshiqaq: 6). It is a point to consider how these aspects of weakness came into humans who possess such honor and love from God. Apparently, all these discussions are about such humans who have not been trained under divine guides but have grown like wild plants. They had no teacher, no guide or leader, and no one to awaken them. Their desires were unrestrained, and they were immersed in whims and lusts. It is clear that such humans not only fail to benefit from the abundant resources and the great capital of their existence but also use them on deviant paths and for wrong deeds. Thus, they take the form of a dangerous being and ultimately become a weak and helpless entity. Otherwise, those humans who benefit from the presence of the rightful guides, who make use of their thought and insight, and who adopt the path of perfection, progress, truth, and justice, they step into the stage of humanity, demonstrate their eligibility to be "Bani Adam," and thus reach a station where nothing occupies their minds except God. As the Quran says: wa laqad karramna Bani Adam wa hamalnahum fi al-barri wa al-bahri wa razaqnahum min at-tayyibati wa faddalnahum 'ala kathirin mimman khalaqna tafdila. We have certainly honored the Children of Adam, and carried them on land and sea, and provided for them of the good things, and preferred them over many of those We have created with a marked preference. (Bani Isra'il: 70).

See ayat 14 for tafseer.

These verses also allude to the punishments for wrongdoers and criminals in this world. By directing the attention of the Muslims to past times, they are made aware that if they follow their path, they will be afflicted with a similar fate. In the first verse, it is said: We destroyed and annihilated the generations before you when they committed wrongdoing, and their messengers came to them with clear proofs, but they were not such as to believe (وَ لَقَدْ اَھْلَکْنَا الْقُرُونَ مِنْ قَبْلِکُمْ لَمَّا ظَلَمُوا وَ جاءَتْھُمْ رُسُلُھُمْ بِالْبَیِّناتِ وَ ما کانُوا لِیُؤْمِنُوا). At the end of the verse, it is further stated: Such a fate is not specific to any particular group. This is how We recompense the criminal people (کَذلِکَ نَجْزِی الْقَوْمَ الْمُجْرِمینَ). In the following verse, this matter is stated with more clarity. It is said: Then We made you successors on the earth after them, so that We may see how you act (ثُمَّ جَعَلْناکُمْ خَلائِفَ فِی الْاَرْضِ مِنْ بَعْدِھِمْ لِنَنْظُرَ کَیْفَ تَعْمَلُون).

1. The meaning of “قُرُون” “قُرُون” is the plural of “قَرْن.” While it is commonly used to denote a long span of time, lexicographers have also used it to mean a people or community living contemporaneously, since its primary root is “اقتران,” meaning “closeness” or “association.” In the verse under discussion, “قُرُون” is employed in this latter sense, that is, for contemporaneous groups and nations. 2. The cause of the destruction of nations In the above verses, the cause of the destruction and annihilation of nations is identified as ظلم (injustice). This is because the term “ظلم” carries an expansive meaning that encompasses every form of wrongdoing and sin. 3. The meaning of “وَمَا كَانُوا لِيُؤْمِنُوا” This expression means “they were not such as to believe.” From this it is understood that God inflicts the punishment of destruction only upon those groups for whom there is no hope of future belief. Accordingly, nations for whom future belief remains possible are not subjected to such punishments. There is a substantial difference between the statements “they did not believe” and “they were not such as to believe” (reflect on this carefully). 4. The meaning of “لِنَنْظُرَ كَيْفَ تَعْمَلُونَ” Its literal meaning is “so that We may see how you act.” It is evident that this does not imply seeing with the eye or perceiving with the heart, since God possesses neither in the human sense. Rather, the meaning is a state resembling waiting—that is, you have been left to yourselves, and it is awaited what actions you will perform.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

Some exegetes have stated that these verses were revealed concerning a number of idol‑worshippers. They came into the presence of the Prophet and said: what has been revealed in the Qur’an regarding the condemnation of worshipping our major idols—Lāt, ‘Uzzā, Manāt, and Hubal—is intolerable for us. If you wish us to follow you, then bring another Qur’an in which there is nothing of this nature; or at the very least, remove such statements from the present Qur’an. Thereupon, the above‑mentioned verses were revealed and replied to them accordingly.

As in the preceding verses, these verses also continue the discussion of issues related to the Origin and the Return. First, attention is drawn to a very serious misconception of the idol‑worshippers. It is said that when Our clear verses are recited to them, those who do not hope for the meeting with Us say: Bring a Qur’an other than this, or at least alter it (وَ اِذَا تُتۡلٰی عَلَیۡہِمۡ اٰیَاتُنَا بَیِّنٰتٍ ۙ قَالَ الَّذِیۡنَ لَا یَرۡجُوۡنَ لِقَآءَنَا ائۡتِ بِقُرۡاٰنٍ غَیۡرِ ہٰذَاۤ اَوۡ بَدِّلۡہُ). These ignorant and destitute people did not accept the leadership of the Prophet PBUH & His Pure Progeny; rather, they invited him to follow their superstitions and false notions. They desired from the Prophet a Qur’an that would conform to their deviations, instead of one that would reform their society. Not only did they lack faith in the Hereafter and a sense of responsibility for their actions, but their statements also indicated that they had not understood the very concept of prophethood at all, or else they were mocking it. The Qur’an explicitly brings them out of this grave error and commands the Prophet PBUH & His Pure Progeny to say to them: It is not possible for me to alter it of my own accord (قُلْ ما یَکُونُ لی اَنْ اُبَدِّلَہُ مِنْ تِلْقاءِ نَفْسِی). He then emphasizes: I only follow what is revealed to me (إِنْ اَتَّبِعُ إِلاَّ ما یُوحی إِلَیَّ). Not only am I unable to make any change in this divine revelation, but even if I were to deviate slightly from the command of my Lord, I would fear the punishment of that tremendous Day (إِنِّی اَخافُ إِنْ عَصَیْتُ رَبِّی عَذابَ یَوْمٍ عَظِیمٍ). In the next verse, presenting a rational argument, the Qur’an says: say to them, There is not the slightest role of my own will in this Book; and had God willed, I would not have recited it to you, nor would He have informed you of it (قُلْ لَوْ شاءَ اللَّہُ ما تَلَوْتُہُ عَلَیْکُمْ وَ لا اَدْراکُمْ). For I lived among you for a long period before this, and you never heard such words from me; had these verses been from myself, they would necessarily have flowed from my thoughts to my tongue during those forty years—at least some part of them would have been heard by some of you (بِہِ فَقَدْ لَبِثْتُ فیکُمْ عُمُراً مِنْ قَبْلِہ). Do you not understand this obvious matter? (اَفَلا تَعْقِلُونَ) Then, with further emphasis, it is stated: I know well that the worst form of injustice is for a person to forge a lie against God—who can be more unjust than one who fabricates a lie against God? (فَمَنْ اَظْلَمُ مِمَّنِ افْتَری عَلَی اللَّہِ کَذِباً). How, then, could it be possible for me to commit such a grave sin? Likewise, whoever denies the divine signs also commits a great injustice (اَوْ کَذَّبَ بِآیاتِہ). Even if you are unaware of the enormity of the sin of denying the signs of truth, I cannot be ignorant of it. In any case, your action constitutes a grave wrongdoing, and the guilty never attain success (اِنَّہٗ لَا یُفۡلِحُ الۡمُجۡرِمُوۡنَ).

1. The distinction between the two alternative demands of the polytheists: The polytheists demanded of the Messenger of God that either the Qur’an be replaced entirely with another book, or that alterations be made within the existing Qur’an. The difference between these two demands is clear. In the first, their aim was the complete removal of this Book and its replacement by another book attributed to the Prophet; in the second, they sought at least the alteration or removal of those verses that condemned idolatry, so that no discomfort would arise for them on that account. We see how decisively the Qur’an responds, stating that neither the substitution of the Book, nor alteration, nor the hastening or delaying of revelation lies within the Prophet’s authority. In reality, their way of thinking was extremely base and deficient: they wished to obey a prophet who would follow their superstitions and passions, rather than one who himself served as a true leader, guide, educator, and reformer. 2. A reflection on the Prophet’s response: It is noteworthy that, in responding to both of their demands, the Messenger of God mentions only his lack of power to fulfill the second request, saying that he cannot alter the Qur’an on his own initiative. Through this statement, their first demand is rejected a fortiori, since if the alteration of even some verses lies outside the Prophet’s authority, how could the replacement of the entire divine Book possibly be within his power? This mode of expression displays remarkable precision and economy, demonstrating how the Qur’an addresses complex issues with carefully chosen and concise wording, without the need for even a single superfluous phrase. 3. An objection and its clarification: It might be argued that the proof presented in these verses to deny the Qur’an’s authorship by the Prophet and to affirm that it is unquestionably from God is not fully convincing. One might claim that if this Book were truly authored by the Prophet, it would necessarily be the case that something similar had been heard from him earlier. However, a moment’s reflection resolves this objection. According to what psychologists state, manifestations of extraordinary intellectual creativity—such as genius, innovation, and original composition—generally begin to appear in a person around the age of twenty and reach their peak by approximately thirty‑five to forty years of age. If an individual does not employ such capacities by that stage of life, it ordinarily becomes extremely difficult to do so thereafter. Although this observation has become clearer in modern psychology, many people have long grasped it intuitively. Thus, it would be highly implausible for a person to hold such profound doctrines, live among a community for forty years, and yet never give the slightest outward indication of them. The Qur’an itself appeals to this very point: how could it be conceivable that the Prophet possessed such ideas for decades and kept them entirely concealed? 4. Who is most unjust? As previously noted under verse 21 of Surah al‑An‘am, the Qur’an repeatedly describes certain groups as “the most unjust” (aẓlam). At first glance, this might seem contradictory, since if one group is described as the most unjust, how can the same description apply to others as well? The answer, as already explained, is that all these descriptions ultimately return to a single fundamental reality: shirk, unbelief, obstinate denial of God’s signs, and forging lies against God. The present verse follows precisely the same pattern. For further elaboration, reference may be made to volume 3, page 305 (Urdu translation).

In this verse as well, the discussion of Tawhid continues. Here, the divinity of idols is negated, and through a clear proof, the worthlessness and valuelessness of idols has been established. It is stated: They worship, besides God, some deities that can neither harm them, such that they would worship them out of fear of harm, nor can they benefit them, such that they would worship them because of some benefit from them (وَ یَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ مَا لَا یَضُرُّہُمۡ وَ لَا یَنۡفَعُہُمۡ). It is clear that even if we were to suppose that idols could bring benefit and harm, they would still not be worthy of worship. But the Quran, through this expression, explains the point that the idolaters do not have the slightest excuse for this, and they worship such things that have absolutely no special quality, and this is the worst and most odious form of worship. After this, the Quran presents a baseless claim of the idolaters, saying: They say that the idols are our intercessors and recommenders in the court of God. Meaning, if they cannot do anything by themselves, they can cause benefit and harm through intercession (وَ یَقُولُونَ ہؤُلاء ِ شُفَعاؤُنا عِنْدَ اللَّہِ). One reason for idolatry was the belief in the intercession of idols. And as has come in history, when an Arab elder, 'Amr ibn Luhayy, went to the region of Syria to benefit from its mineral waters and to treat himself, he was very pleased with the way of the idolaters. When he asked them for the reason for this worship, they told him that these idols are a means for rain to fall, for difficulties to be resolved, and for intercession in the court of God. Since he was a frivolous man, he was influenced by this and desired that some such idols be given to him so that he could take them to the Hejaz. In this way, idolatry became prevalent among the people of the Hejaz. So, in response to this idea, the Quran says: Do you inform God of something that He does not know in the heavens and the earth? (قُلْ اَتُنَبِّئُونَ اللَّہَ بِما لا یَعْلَمُ فِی السَّماواتِ وَ لا فِی الْاَرْضِ). This matter is a metaphor for the fact that if God had such intercessors, He would be aware of their existence at whatever point they were in the heavens and the earth, because the scope of God's knowledge is such that there is not the smallest particle in the heavens and the earth of which He is not aware. In other words, it is exactly as if someone were to be asked, "Do you have such a representative?" and he were to reply, "I have no knowledge of the existence of such a representative." This is the best way to negate its existence, because it is not possible for a person to be unaware of the existence of his own representative. At the end of the verse, it is stated for emphasis: God is pure and exalted above the partners they associate [with Him] (سُبْحانَہُ وَ تَعالی عَمَّا یُشْرِکُونَ). Regarding intercession, a detailed discussion has already taken place in Volume 1, p. 183 (Urdu translation) and Volume 1, p. 595 (Urdu translation).

This verse, in accordance with the discussion in the preceding verse concerning the negation of polytheism and idol‑worship, points to the innate monotheistic nature of all human beings and states: at the beginning, all people constituted a single community, and no religion other than monotheism existed among them (وَ ما کانَ النَّاسُ إِلاَّ اُمَّةً واحِدَةً). At that initial stage, no human interference had affected this monotheistic nature; but as time passed, under the influence of base modes of thought and satanic inclinations, this nature underwent distortion. Some people deviated from the path of monotheism and inclined toward polytheism, and thus, in accordance with human disposition, society became divided into two groups: one monotheistic and the other polytheistic (فَاخْتَلَفُوا). On this basis, polytheism is in reality a kind of innovation and a deviation from innate human nature, whose source lies in certain illusions and baseless notions. At this point, one might ask why God, by immediately punishing the polytheists, did not put an end to this divergence so that the entirety of human society might once again become monotheistic. In response to this question, the Qur’an immediately states: had there not already existed a prior decree from your Lord concerning human freedom in the matter of guidance—which itself is the foundation of human perfection and progress—God would have swiftly judged between them concerning that over which they differed, and would have requited the polytheists and the deviants for their deeds (وَ لَوْلا کَلِمَةٌ سَبَقَتْ مِنْ رَبِّکَ لَقُضِیَ بَیْنَھمْ فیما فیہِ یَخْتَلِفُونَ). Accordingly, in the above verse the term kalimah refers to the divine norm and the law of innate human freedom, which has existed from the very beginning in this manner. If the deviants and polytheists were punished immediately, the faith of the monotheists would become largely compulsory and coerced, arising inevitably from fear and intimidation. Such faith would neither constitute a true capital of belief nor serve as evidence of genuine perfection and growth. Therefore, this judgment and punishment have largely been deferred to the other world, so that good and pure individuals may freely choose their path.

The Qur’an once again refers to the pretexts that the polytheists put forward while turning away from faith and Islam, saying: the polytheists say, Why is a sign not sent down to him from his Lord? (وَ یَقُولُونَ لَوْلا اُنْزِلَ عَلَیْہِ آیَةٌ مِنْ رَبِّہِ). However, as will be indicated later from the Qur’an itself, it is clear that they did not mean every kind of miracle, for it is beyond doubt that the Messenger of Islam PBUH & His Pure Progeny possessed miracles other than the Qur’an, as attested by Islamic history and several Qur’anic verses. Rather, their intention was that whenever they desired a miracle of their own choosing, it should be fulfilled immediately. They imagined that miraculous power lay at the discretion of the Prophet PBUH & His Pure Progeny and that he himself could perform whatever miracle he wished at whatever time he pleased. Moreover, it appears that they thought of employing this supposed power to deal with every obstinate and excuse‑making claimant, acting according to his demands. Therefore, the Messenger of God PBUH & His Pure Progeny is immediately commanded to say to them: miracles pertain exclusively to God and are connected to the unseen realm and the world beyond the natural order (فَقُلْ إِنَّمَا الْغَیْبُ لِلّہ). Accordingly, a miracle is not something within my personal control, such that I could display a new miracle every day in accordance with your wishes, while you still continue to evade faith through trickery and pretexts. At the end of the verse, they are addressed in a tone of warning: now that you do not abandon your obstinacy, then wait—and I too am waiting alongside you (فَانْتَظِرُوا إِنِّی مَعَکُمْ مِنَ الْمُنْتَظِرینَ). You wait for divine punishment, and I too wait for victory; or you wait for the kind of miracle you demand, and I wait for the punishment of obstinate people such as you.

1. What is meant by “āyah” (miracle) in this verse: As indicated above, although the term “آیة” (a sign, miracle) is general and linguistically encompasses every type of miracle, there are contextual indicators showing that they were not seeking a miracle for the purpose of recognizing the Prophet PBUH & His Pure Progeny. Rather, they were demanding miracles of their own choosing. That is, they wanted a new miracle every day, presenting the Messenger of God PBUH & His Pure Progeny with a fresh demand each time and expecting him to comply. It was as though, in their view, the Prophet were a powerless individual who held the keys to all miracles and simply waited for anyone to come and request one. They were heedless of the fact, first, that a miracle is an act of God and occurs only by His command, and second, that a miracle is meant for identifying the Prophet and guiding people, for which even a single instance suffices. Moreover, the Prophet PBUH & His Pure Progeny had already presented a sufficient number of miracles to them. In addition, their true aim was nothing other than the satisfaction of their personal whims. Thus, in the above statement, the term “آیة” refers specifically to capriciously demanded miracles. This interpretation can be supported by the following considerations: (1) at the end of the verse they are addressed in a threatening manner; had they truly been seeking a miracle for the sake of truth‑recognition, such a threat would not have been appropriate; (2) in several preceding verses we have seen that they were so obstinate that they asked the Messenger of God PBUH & His Pure Progeny to replace the heavenly Book with another book, or at least to alter those verses that negated idolatry; (3) the Qur’an itself provides a recognized hermeneutical principle, al‑Qur’ān yufassiru ba‘ḍuhu ba‘ḍā—that is, Qur’anic verses explain one another. On this basis, if one considers verses such as Surah Banī Isrā’īl 90 and 94, it becomes entirely clear that these obstinate idol‑worshippers were not seeking miracles for guidance. Thus, at times they said, “We will not believe in you until you cause springs to gush forth from this barren land”; another said, “That too is not enough—rather, you must possess a palace of gold”; another claimed, “Even that will not satisfy us; you must ascend into the sky before our eyes”; yet another said, “Ascending to the sky is still insufficient—you must bring us a letter from God addressed to us.” They persisted in such excessive demands and idle statements. From what has been stated, it becomes clear that those who attempt to take the verse under discussion as evidence for the negation of all miracles, or of miracles other than the Qur’an, are mistaken. Further clarification of this issue will, God willing, be presented under verse 59 of Surah Banī Isrā’īl. 2. The meaning of “إِنَّمَا الْغَیْبُ لِلّٰہ”: This expression may indicate that a miracle is something connected to the realm of the unseen and therefore does not lie within my personal control, being exclusively associated with God. Alternatively, it may point to the fact that the true interests of affairs and the determination of whether wisdom and expediency require a miracle at a given moment belong to the unseen, which is known only to God. He bestows a miracle whenever He sees it to be appropriate and discerns the seeker of a miracle to be genuinely in pursuit of truth. For the unseen and hidden mysteries are exclusively associated with His sacred essence. Of these two interpretations, the first appears more appropriate.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

In these verses, discussion once again turns to matters of belief and to the conduct of the polytheists, while they are invited toward monotheism and away from shirk. In the first verse under consideration, the Qur’an points to an ignorant stratagem of the polytheists and says: when, in order to awaken and make people aware, We subject them to hardship and loss, and then remove it and let them taste ease and Our mercy, instead of turning toward Us they begin to mock Our signs or deny them through false interpretations. For example, they attribute calamities and afflictions to the wrath of idols, and comfort and blessings to their favor and kindness, or else they regard all these events as mere coincidences (وَ اِذَا اَذَقْنَا النَّاسَ رَحْمَةً مِنْ بَعْدِ ضَرَّاءَ مَسَّتْهُمْ اِذَا لَهُمْ مَكْرٌ فِي آيَاتِنَا). The word “مَكْر” used in the above verse denotes every kind of scheming and contrivance, and refers to the false interpretations and evasive explanations that the polytheists devised when divine signs appeared, calamities descended, or blessings manifested. However, God warns them through His Messenger to say to them that God is far greater and swifter than all others in planning and counter‑planning (قُلِ اللّٰهُ أَسْرَعُ مَكْرًا). As has been noted repeatedly, “مكر” refers to any kind of subtle and concealed planning, and does not carry the exclusively negative connotation that the term has acquired in contemporary Persian usage. When its original meaning is taken into account, it is applicable both to God and to human beings. The specific instance of “مكر” intended in the present verse appears to be the divine punishments, some of which descend with great speed, secretly and without prior warning, sometimes even at the hands of the very wrongdoers themselves. It is evident that the Being who possesses the greatest power also possesses the greatest ability to remove obstacles and marshal hidden causes; thus His plans and measures are the most effective and the swiftest. In other words, whenever He wills to punish or warn someone, this intention is immediately realized in action, unlike the plans of others. Thereafter, they are warned that they should not imagine these schemes and plots to be forgotten, for Our messengers—those appointed to record deeds—write down all the plans and stratagems that you devise in order to extinguish the light of truth (اِنَّ رُسُلَنَا يَكْتُبُونَ مَا تَمْكُرُونَ). Therefore, prepare yourselves for accountability and punishment in the eternal world. Discussion of the recording of deeds and the angels charged with this task will be presented under the relevant verses. In the next verse, by pointing to the depths of human nature, a vivid example of innate monotheism is presented. It shows how, in moments of grave danger and crisis, human beings forget everything except God, yet once distress is removed and suffering subsides, they once again take up the path of injustice and become heedless of God. It is first stated: He is the One who causes you to journey on land and sea (هُوَ الَّذِي يُسَيِّرُكُمْ فِي الْبَرِّ وَالْبَحْرِ). When you are aboard ships and they carry those upon them along with a favorable wind, gently moving them toward their destination, and all are joyful and pleased (حَتَّىٰ إِذَا كُنْتُمْ فِي الْفُلْكِ وَجَرَيْنَ بِهِمْ بِرِيحٍ طَيِّبَةٍ وَفَرِحُوا بِهَا), suddenly a violent gale arises and towering waves assail them from every side, so that they feel surrounded by destruction and envision their own death (جَاءَتْهَا رِيحٌ عَاصِفٌ وَجَاءَهُمُ الْمَوْجُ مِنْ كُلِّ مَكَانٍ وَظَنُّوا أَنَّهُمْ أُحِيطَ بِهِمْ). At that very moment they remember God, calling upon Him sincerely and purifying their religion of all forms of shirk and idolatry (دَعَوُا اللّٰهَ مُخْلِصِينَ لَهُ الدِّينَ). They then raise their hands in supplication, saying: O God, if You deliver us from this peril, we shall surely be among the grateful, and we will neither commit injustice nor turn toward anything other than You (لَئِنْ أَنْجَيْتَنَا مِنْ هَٰذِهِ لَنَكُونَنَّ مِنَ الشَّاكِرِينَ). But when God delivers them and they reach the shore of safety, they once again begin to commit injustice upon the earth without right (فَلَمَّا أَنْجَاهُمْ إِذَا هُمْ يَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ). O people, know that whatever rebellion and wrongdoing you commit is only against yourselves (يَا أَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَىٰ أَنْفُسِكُمْ). All that remains for you is the transient enjoyment of the worldly life (مَتَاعَ الْحَيَاةِ الدُّنْيَا). Then your return is to Us (ثُمَّ إِلَيْنَا مَرْجِعُكُمْ), and at that time We shall inform you of what you used to do (فَنُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ).

1. General human behavior: What we have read in the above verses is not confined to idol‑worshippers alone; rather, this is generally the case. Most polluted, world‑oriented, narrow‑minded, and forgetful individuals behave in this manner. When waves of calamity unexpectedly surround them, they struggle helplessly, but nothing avails them; it is as though the sword has reached their jugular vein and no helper or supporter remains in sight. At that point, they raise their hands toward the court of God, bind themselves with thousands of vows and pledges, and make offerings, declaring that if they are delivered from afflictions and hardships, they will repent and change their ways. Yet this awakening and awareness—an echo of innate monotheism—does not endure long in such people. No sooner does the storm of calamity subside and the problem resolve than veils of heedlessness descend upon their hearts—such heavy veils that nothing except another tempest of affliction can remove them. Although this momentary awakening leaves little lasting effect on deeply polluted individuals, it nevertheless completes the proof against them and itself becomes evidence for their condemnation and culpability. By contrast, less‑corrupted individuals are usually awakened by such events and correct their course of action. As for the true servants of God, their reckoning is clear: they are as attentive to God in times of ease as they are in times of hardship, for they know that every good and blessing that reaches them—though it may outwardly come through natural causes—is in reality from God. In any case, this reminder and admonition appears repeatedly throughout the verses of the Holy Qur’an. 2. “Raḥmah” in contrast to “ḍarrāʾ”: In the above verses, ḍarrāʾ (affliction and loss) is contrasted not with sarrāʾ (joy and happiness), but with raḥmah (mercy). This indicates that whatever goodness and benefit befall a person come from God and are manifestations of His boundless mercy, whereas hardships—if they are not meant as lessons—are the result of human beings’ own deeds. 3. Why the shift in pronouns? At the beginning of the second verse under discussion, second‑person (addressed) pronouns are used, while later third‑person (absent) pronouns appear. There is undoubtedly a point in this shift. Some exegetes have stated that the change in tone occurs because the state of the polytheists when they are seized by calamity is mentioned as a lesson for others; hence they are referred to in the third person, while others are addressed directly. Other commentators have said that this reflects deliberate disregard and humiliation: initially God addresses them directly, but then distances Himself from them and abandons them. It is also possible that the verse depicts a natural scene: so long as people are aboard the ship and not yet far from the shore, they remain among others and can be addressed directly; but once the ship carries them away from the shore and they gradually disappear from view, they are considered absent. Thus, the verse portrays their condition in two different states. 4. The meaning of “أُحِيطَ بِهِمْ”: The phrase signifies that they are surrounded on all sides by waves of calamity; here, however, it functions as a metaphor for annihilation and destruction, which is the inevitable outcome of such a state.

See ayat 25 for tafseer.

In the preceding verses, attention was drawn to the transient and unstable nature of worldly life. In the verse under discussion, this reality is expressed through an eloquent analogy, so that the veils of arrogance and heedlessness may be lifted from before the eyes of the negligent and the rebellious. It is stated: the likeness of worldly life is that of water which We send down from the sky (إِنَّمَا مَثَلُ الْحَیَاةِ الدُّنْیَا کَمَاءٍ اَنْزَلْنَاہُ مِنْ السَّمَاءِ). The life‑giving drops of rain fall upon receptive land, and through them various kinds of vegetation grow—some beneficial for human beings and others for animals (فَاخْتَلَطَ بِہِ نَبَاتُ الْاَرْضِ مِمَّا یَاْکُلُ النَّاسُ وَالْاَنْعَامُ). These plants provide sustenance for living beings and, in addition, cover the surface of the earth and adorn it, until the land attains its finest embellishment and becomes beautifully arrayed (حَتَّی إِذَا اَخَذَتْ الْاَرْضُ زُخْرُفَھَا وَازَّیَّنَت). In this way, blossoms adorn the branches, flowers bloom, green fields shimmer in the sunlight, and trunks and branches sway as if dancing in the breeze. Grains and fruits gradually emerge, and a scene of vibrant life is fully realized on the stage of the world. Hearts are filled with hope and eyes with delight; people expect to benefit from both the flowers and the life‑sustaining harvest (وَظَنَّ اَھْلُھَا اَنَّہُمْ قَادِرُونَ عَلَیْھَا). But suddenly Our command arrives—whether through severe cold, destructive hail, or a devastating storm—and We cut it down so completely that it is as though it had never existed at all (اَتَاھَا اَمْرُنَا لَیْلًا اَوْ نَھَارًا فَجَعَلْنَاھَا حَصِیدًا کَاَنْ لَمْ تَغْنَ بِالْاَمْسِ). The verb “تَغْنَ”, derived from “غِنى”, denotes residence or remaining in a place; accordingly, “کَاَنْ لَمْ تَغْنَ بِالْاَمْسِ” means “as if it had not been there yesterday,” and is used metaphorically for something that is so completely annihilated that it appears never to have existed. At the end of the verse, emphasis is added by stating: thus We set forth the signs in detail for a people who reflect (کَذَلِکَ نُفَصِّلُ الْآیَاتِ لِقَوْمٍ یَتَفَکَّرُونَ). What has been described above is a clear and ever‑changing image of the unstable, deceptive, and glittering material world. This life possesses neither permanence nor true security; it is neither a lasting abode nor a realm of real peace. Hence, in the following verse, with a brief yet powerful statement, attention is directed to the opposing reality, and it is said: God calls to the Abode of Peace, the dwelling of reconciliation, security, and tranquility (وَ اللهُ یَدْعُو إِلَی دَارِ السَّلَامِ). This is a realm where there is no trace of the struggles of the plunderers of material life, no sign of the foolish resistance of those who hoard wealth in forgetfulness of God, and no presence of war, bloodshed, domination, or exploitation. All of these meanings are encompassed within the expression Dār al‑Salām (the Abode of Peace). Indeed, if worldly life itself were to assume a monotheistic and otherworldly orientation, it too would be transformed into an abode of peace and would no longer resemble a field ravaged by storms and calamities. It is then further stated: God guides whom He wills—and who are worthy—to the straight path, which is the path leading to the Abode of Peace and which ultimately reaches the center of security and reconciliation (وَیَھْدِی مَنْ یَشَاءُ إِلَی صِرَاطٍ مُسْتَقِیم).

1. An analogy for the impermanence of the world: The Qur’an is a book that forms and educates human beings; therefore, on many occasions it presents vivid examples in order to clarify rational truths. At times, matters that extend over many years are depicted as swift, instructive scenes placed before people. The study of the full life‑history of an individual or even a generation—sometimes spanning a hundred years—is not an easy task for ordinary people. But when the life cycle of plants, which ends within a few months—birth, growth, beauty, and then destruction—is presented before them, they can quite easily behold the condition of their own lives in this clear and transparent mirror. Bring this scene clearly before your eyes: a garden filled with trees and green meadows, all the trees laden with fruit, life pulsating everywhere within it. Then, on a dark night or even in broad daylight, suddenly black clouds gather in the sky; thunder roars and lightning flashes; violent storms, torrential rain, and fierce hail descend, and the garden is laid waste and destroyed. The next day, when one enters the garden, what is seen? Broken trees lie scattered, the green fields have withered and become desolate, and everything lies ruined upon the ground. One can scarcely believe that this is the same lush and flourishing garden that only yesterday stood fresh and blooming. Yes, the story of human life is exactly the same—especially in our own time, when an earthquake, a few hours of war, or a single calamity can devastate and lay waste a populous, thriving city in such a way that nothing remains but ruins and fragments of bodies. How heedless are those who attach their hearts to such an impermanent life. 2. The meaning of “فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ”: Attention should be paid to this expression, for ikhtilāṭ originally—according to Raghib—means the coming together of two or more things, whether liquid or solid. Compared with imtizāj, ikhtilāṭ is more general, since imtizāj is usually applied to liquids. Accordingly, the meaning of the phrase is that through the rain, all types of vegetation become intermingled—those plants that are beneficial for human beings and those that serve as fodder for animals. (Explanatory note: from what has been stated above, it becomes clear that the particle bi‑ here conveys the sense of causation. Some, however, have suggested that it carries the meaning of “with,” that is, the water descends from the sky and mingles with the plants, causing their growth. But this interpretation does not accord with the latter part of the verse, “مِمَّا يَأْكُلُ النَّاسُ وَالْأَنْعَامُ,” whose apparent sense indicates that the intermingling intended is among various kinds of vegetation, not between water and plants.) This expression also implicitly alludes to another reality: from the same rainwater, which is uniform in nature, God brings forth diverse kinds of vegetation, supplying different types of nourishment suited to the varied needs of human beings and animals alike.

See ayat 27 for tafseer.

In the preceding verses, reference was made to the Abode of the Hereafter and the Day of Resurrection; accordingly, the verses under discussion describe the ultimate outcome of the righteous and the sinful in the Hereafter. First it is stated: those who do good deeds will receive goodness and an increase (لِلَّذِینَ اَحْسَنُوا الْحُسْنَی وَزِیَادَةٌ). (Explanatory note: attention should be given to the fact that in this expression “الحسنی” functions as a delayed subject, and the meaning of the verse is: al‑ḥusnā belongs to those who do good; therefore, the word “زیادة”, which is conjoined to it, appears in the nominative. Moreover, “الحسنی” is an adjective of an implied noun such as reward (المثوبة), which has been omitted, and the adjective stands in its place.) Exegetes differ over what is meant by “زیادة” in this statement, but bearing in mind that Qur’anic verses interpret one another, it may be said that it refers to multiplied reward and recompense—sometimes tenfold, sometimes a thousandfold—depending on sincerity, purity, piety, and the value of the deed. In Surah al‑An‘am, verse 160, it is stated: من جاء بالحسنة فله عشر أمثالها—whoever brings a good deed shall receive ten times its like. Elsewhere it is stated: فأما الذين آمنوا وعملوا الصالحات فيوفيهم أجورهم ويزيدهم من فضله—as for those who believe and perform righteous deeds, God will give them their full reward and will increase it for them from His فضل (al‑Nisa’ 173). In Surah al‑Baqarah as well, in the verses related to spending, the reward of the righteous is described as seven hundredfold or even more (al‑Baqarah 261). Another noteworthy point is that this increase may well continue repeatedly and without end in the Hereafter—every day new bounties, grace, and divine favor may be bestowed upon them. In reality, this indicates that the life of the Hereafter is not static, but advances endlessly toward perfection and growth. In traditions transmitted from the Messenger of God PBUH & His Pure Progeny concerning the interpretation of this verse, “زیادة” is taken to mean beholding the manifestation of the Divine Essence and benefiting from this great spiritual blessing; this may be an allusion to the same point. In several narrations transmitted from the Imams of the Ahl al‑Bayt (peace be upon them), the word “زیادة” is interpreted more generally as referring to all blessings. It is then further stated that on that Day the faces of the righteous will be radiant and luminous, and neither darkness nor humiliation will cover their faces (وَلَا يَرْهَقُ وُجُوهَهُمْ قَتَرٌ وَلَا ذِلَّةٌ). The verb “يَرْهَقُ”, derived from “رهق”, means to envelop or cover forcibly, and “قتر” denotes dust or smoke. At the conclusion of the verse it is said: these are the inhabitants of Paradise, and they shall abide therein forever (أُولَئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ). The expression “أصحاب” points to the close affinity between the spiritual state of this group and the environment of Paradise. The second verse speaks of the inmates of Hell, who stand in stark contrast to the first group. It is stated: those who commit evil deeds will receive a recompense equal to their deeds (وَالَّذِينَ كَسَبُوا السَّيِّئَاتِ جَزَاءُ سَيِّئَةٍ بِمِثْلِهَا). Here no mention is made of any increase, because an increase in reward stems from grace and mercy, whereas punishment, in accordance with justice, must not exceed the measure of the sin even by an atom. In contrast to the first group, however, their faces will be darkened and covered with humiliation and disgrace (وَتَرْهَقُهُمْ ذِلَّةٌ). (Explanatory note: possibly, in light of the preceding verse, the phrase implies “ترهقهم قتر وذلة”, with “قتر” omitted for brevity, given the parallelism.) One might ask how justice is preserved, given that the darkening of faces and the covering of humiliation appear to constitute an added punishment beyond the sin itself. The answer is that this is the intrinsic effect and consequence of the deed, which manifests outwardly from the inner reality of the soul. This is analogous to saying that drunkards should be flogged, even though intoxication itself also causes various diseases of the stomach, heart, liver, and nerves. In any case, the evildoers may imagine that some means of escape exists or that idols and the like might intercede for them, but the following statement makes it explicit that no person and no thing will protect them from divine punishment (مَا لَهُمْ مِنَ اللَّهِ مِنْ عَاصِمٍ). Their faces will be so overwhelmed by darkness that it will appear as though pieces of a pitch‑dark night have been laid upon them one after another (كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِنَ اللَّيْلِ مُظْلِمًا). These are the inhabitants of the Fire, and they shall abide therein forever (أُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ).

See ayat 30 for tafseer.

See ayat 30 for tafseer.

In these verses too, the previous discussions continue, which were about the origin and the return [resurrection], and the state of the polytheists. In these verses, their state of helplessness is depicted for when they will be present before the divine justice and in His court of reckoning. First, it is stated: Remember the day when We will gather and resurrect all the servants (وَیَوْمَ نَحْشُرھُمْ جَمِیعًا). After that, We will say to the polytheists, "Stay in your places, you and your partners [gods], so that the reckoning may be seen" (ثُمَّ نَقُولُ لِلَّذِینَ اَشْرَکُوا مَکَانَکُمْ اَنْتُمْ وَشُرَکَاؤُکُمْ). (Explanatory Note: "مکانکم" is originally the object of an implied verb, and in reality, it was: "الزموا مکانکم انتم وشرکائکم حتیٰ تسئلوا" [Stay in your places, you and your partners, until you are questioned]. This sentence is, in fact, similar to verse 24 of Surah As-Saffat, where it is stated:) (وقفواھم انھم مسئولون). (Stop them; indeed, they are to be questioned). It is noteworthy that in the verse under consideration, the idols have been called "شراکاوکم," meaning "your partners," whereas the polytheists considered the idols to be partners of God, not their own. This expression, in reality, is an allusion to the point that the idols are not actually partners of God, and it was the delusory thoughts of the idol-worshippers on the basis of which they had given them this status, meaning they were your chosen partners. This is just like saying, "Come and see what your teacher and leader has done" (even though he is not his teacher and leader, but the teacher and head of the school, yet he has adopted him as such). After that, it is further stated: "We will separate these two groups (the worshipped and the worshipper) from each other" and will question each one separately (just as it is the norm in all courts that each one is questioned separately). The idol-worshippers will be asked on what proof they considered these idols to be partners of God and worshipped them, and the worshipped ones will also be asked on what basis they became deities or agreed to this act (فَزَیَّلْنَا بَیْنَھُمْ). (Explanatory Note: "زیلنا" is from the root "تزییل" and means to separate. Also, as some lexicographers have said, its triliteral root is 'زال یزیل,' which means to be separated, not from the root 'زال یزول,' which means to perish). Those whom they had made partners will then speak up and say, "You never worshipped us at all" (وَقَالَ شُرَکَاؤُھُمْ مَا کُنْتُمْ إِیَّانَا تَعْبُدُونَ). In reality, you worshipped your desires and your own delusions and imaginations, not us. Furthermore, your worship was not by our command, nor with our consent, and such worship is, in fact, not worship at all. Then, for further emphasis, they will say: "Sufficient is Allah as a witness between us and you that we were indeed unaware of your worship" (فَکَفَی بِاللهِ شَہِیدًا بَیْنَنَا وَبَیْنَکُمْ إِنْ کُنَّا عَنْ عِبَادَتِکُمْ لَغَافِلِینَ). (Explanatory Note: In the above sentence, the word "ان" is, according to terminology, the lightened form of the emphatic particle [inna thaqilah] and is for emphasis. The meaning of the sentence is: 'اننا عن عبادتکم لغافلین' i.e., we were certainly unaware of your worship). As to which deities are meant by the idols and partners in the verse under consideration, and how they will engage in such a conversation, there is a difference of opinion among the commentators. Some have mentioned the possibility that the intended deities are human and satanic ones, or they are from among the angels who possess intellect and consciousness, but despite this, they are unaware that a group worships them, because either they worshipped them in their absence or they were worshipped after their death (just as some humans have been worshipped after their death). Therefore, their conversation will be completely natural and normal. Based on this possibility, this verse would be like verse 40 of Surah Saba, in which it is stated: ویوم یحشرھم جمیعاً ثم یقول للملائکة اَھولاء ایاکم کانوا یعبدون The day when God will resurrect them all. Then He will say to the angels, "Was it you that these people used to worship?" A second possibility, which many commentators have mentioned, is that on that day, God Almighty will grant life and consciousness to the idols in such a way that they will be able to state the facts. The aforementioned sentence, which is quoted from the idols—that they will make God a witness that they were unaware of the worshippers' worship—is more consistent with this, because idols of stone and wood understand absolutely nothing. In the interpretation of the verse, it is also possible that this applies to all deities. However, those deities who possess intellect and consciousness will state the reality with their tongues, but those deities who do not possess intellect and consciousness will speak through the "language of their state" (zaban-e-haal) and the effects of their deeds, just as we say, "The color of your face is speaking of what is inside you." The Quran also says in Surah Fussilat, verse 21: The human skin and hides will speak in the world of the Hereafter. Similarly, in Surah Az-Zilzal, it says: The lands on which man lives will narrate the facts. This matter is not a complicated issue in the present era, when...A voiceless tape records all our words and narrates them when needed; therefore, it is not a matter of surprise that idols too will reveal the reality of their worshippers. In any case, on that day, in that place, or in that state, as the Quran says in the last verse under consideration: every person will see the result of their performed deeds, rather will see the deeds themselves, whether they are a worshipper or a misguided deity who used to invite people to their worship, whether a polytheist or a believer, and whether from any group or any tribe (ھُنَالِکَ تَبْلُو کُلُّ نَفْسٍ مَا اَسْلَفَتْ). "And on that day, all of them will be returned to Allah, who is their true Master and Guardian, and in the court of the Resurrection, it will become manifest that sovereignty is under His command alone" (وَرُدُّوا إِلَی اللهِ مَوْلَاھُمْ الْحَقِّ). "Ultimately, all the idols and false deities whom they had wrongly declared as partners to God will be lost and annihilated" (وَضَلَّ عَنْھُمْ مَا کَانُوا یَفْتَرُونَ). Because that is the arena for the manifestation of the hidden secrets of the servants, and no reality will remain that does not reveal itself. There, in principle, the situation is such that there is no need for questions or for conversation; rather, the state of affairs itself will be an interpreter of everything, and there will be no need for discussion.31. qul man yarzuqukum minas-samā'i wal-arḍi ammay yamlikus-sam‘a wal-abṣāra wa may yukhrijul-ḥayya minal-mayyiti wa yukhrijul-mayyita minal-ḥayyi wa may yudabbirul-amr, fasayaqūlūnallāh, faqul afalā tattaqūn. 32. fażālikumullāhu rabbukumul-ḥaqq, famāżā ba‘dal-ḥaqqi illad-ḍalāl, fa'annā tuṣrafūn. 33. każālika ḥaqqat kalimatu rabbika ‘alal-lażīna fasaqū annahum lā yu'minūn. Translation 31. Say: Who provides you with sustenance from the heaven and the earth, or who is the owner (and creator) of hearing and sight, and who brings forth the living from the dead and brings forth the dead from the living, and who manages the affairs (of the world)? Soon they will say (in reply): Allah. Then say: Why then do you not adopt taqwa (and do not fear God)? 32. And this is your Allah, your true Lord; so in that case, what is there after the truth except misguidance? So why do you turn away (from His worship)? In this way, the word of your Lord has been established against the transgressors, that they will not believe (after this rebellion and sin).

See ayat 33 for tafseer.

See ayat 33 for tafseer.

In these verses, the discussion continues regarding the signs of the existence of the Lord and His exclusive worthiness of worship, in line with the preceding arguments. It is first stated: say to the polytheists and idol‑worshippers, who are wandering astray, “Who provides you with sustenance from the heavens and the earth?” (قُلْ مَنْ یَرْزُقُکُمْ مِنْ السَّمَاءِ وَالْاَرْضِ). The term rizq denotes continuous and enduring bestowal and provision, and since the true giver of all blessings is God, the words rizq and rāziq in their real sense are applicable only to Him. When they are used for others, they are necessarily metaphorical, as in Surah al‑Baqarah, verse 233, concerning nursing mothers: وَعَلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ—“The father is obligated to provide for them and clothe them in a fitting manner.” It should also be kept in mind that the greater part of human sustenance is connected with the heavens: life‑giving rain descends from the sky; the air, which is essential for all living beings, surrounds the earth; and above all, sunlight, without which no life on earth could survive and no movement could occur, likewise comes from above. Even the creatures dwelling in the depths of the seas owe their existence ultimately to the sun’s light, for much of their nourishment consists of minute plant life that grows only when sunlight reaches the ocean’s surface. By contrast, the earth merely nourishes its plants. Perhaps for this reason the verse first mentions provision from the heavens and then from the earth, reflecting a difference in rank and importance. Thereafter, two of the most fundamental human faculties are mentioned, without which knowledge is impossible: and say, “Who possesses and grants you hearing and sight?” (اَمَّنْ یَمْلِکُ السَّمْعَ وَالْاَبْصَارَ). In this verse, material blessings are mentioned first, followed by spiritual blessings, without which material blessings lose their true purpose. The word sam‘ appears in the singular, while absār is plural. The reason for this usage has been discussed elsewhere. The verse then turns to two manifest phenomena—life and death—which are among the most remarkable features of creation: and who brings forth the living from the dead and brings forth the dead from the living? (وَمَنْ یُخْرِجُ الْحَیَّ مِنْ الْمَیِّتِ وَیُخْرِجُ الْمَیِّتَ مِنْ الْحَیِّ). This is a matter that continues to perplex specialists in the natural and biological sciences: how does a living being emerge from something lifeless? Can such a profoundly complex, delicate, and meaningful phenomenon be attributed to blind, purposeless, and accidental natural processes? There is no doubt that life, with all its intricacy and wonder, requires vast knowledge, power, and an all‑encompassing intellect. God not only brought forth life initially from lifeless elements but also decreed that life itself should not be eternal; thus He placed death within the heart of life, opening the way for change and development. Some exegetes have also suggested that the verse refers not only to physical life and death but also to spiritual life and death, since one may observe that from misguided and faithless parents a perceptive, pure, and faithful person may be born, while the opposite may also occur, contrary to simple expectations of heredity. There is no obstacle to understanding the verse as encompassing both forms of life and death, for both are among the marvels of creation and testify to the operation of divine power behind natural causes. The verse then asks: and who governs and administers all affairs? (وَمَنْ یُدَبِّرُ الْاَمْرَ). Thus, after referring to the creation of blessings, the Qur’an turns to their preservation, regulation, and governance. Having posed these questions, the Qur’an immediately states that they will respond, “God.” This response makes clear that even the idol‑worshippers of the age of ignorance acknowledged God as the creator, provider, giver of life, and organizer of the universe. They recognized, through reason and innate disposition, that this precise and ordered cosmos could not be the product of disorder or the creation of idols. At the end of the verse, the Prophet is commanded to say: “Will you not then be mindful?” (فَقُلْ اَفَلاَتَتَّقُونَ). Only the One in whose hand lie creation and governance is worthy of worship. If worship is based on worthiness and greatness, these qualities belong solely to God; and if it is based on the power to benefit or harm, that too belongs exclusively to Him. After enumerating aspects of divine greatness and governance and appealing to the intellect and conscience of the opponents—who themselves acknowledge these truths—the Qur’an adopts a decisive tone in the next verse and declares: “That, then, is God—your true Lord” (فَذَلِکُمْ اللهُ رَبُّکُمْ الْحَقُّ), not the idols and other beings whom you associate with Him in worship and before whom you prostrate yourselves. How could they be worthy of worship, when they have no share in creation or administration and are themselves entirely dependent? Consequently, the verse concludes: “What is there after the truth except error?” (فَمَاذَا بَعْدَ الْحَقِّ إِلاَّ الضَّلَالُ). Why, then, are you turned away from God’s worship, when you know that there is no true object of worship besides Him? (اَنَّی تُصْرَفُونَ). This verse thus presents a clear rational method for recognizing falsehood and abandoning it: once truth is known through reason, whatever contradicts it is falsehood and misguidance and must be rejected. In the final verse, addressing why people persist in rejecting the truth even after it has become clear, the Qur’an states: in this manner the word of your Lord has come to pass concerning those who defiantly persist in disobedience—that they will not believe (کَذَلِکَ حَقَّتْ کَلِمَةُ رَبِّکَ عَلَی الَّذِینَ فَسَقُوا اَنّھُمْ لاَیُؤْمِنُونَ). This reflects the effect of their continuous wrongful actions, which darken their hearts and contaminate their spirits to such an extent that, despite the clarity of the truth, they fail to perceive it and choose deviation instead. Thus, the verse by no means implies compulsion or determinism; rather, it points to the consequences of human action itself, although the operation of this law is by divine decree—much like telling someone who has repeatedly ignored warnings against addictive substances that, having persisted, he is now bound to suffer prolonged misery as a result of his own choices.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

In these verses, the series of arguments concerning the Origin and the Return (mabdaʾ and maʿād) is continued. In the first verse, the Messenger of God PBUH & His Pure Progeny is commanded to say to them: among those partners whom you associate with God, is there any who can originate creation and then bring it back again? (قُلۡ هَلۡ مِنۡ شُرَکَآئِکُمۡ مَّنۡ یَّبۡدَؤُا الۡخَلۡقَ ثُمَّ یُعِیۡدُہٗ). It then continues: say that God is the One who originates creation and then restores it (قُلْ اللهُ یَبْدَاُ الْخَلْقَ ثُمَّ یُعِیدُہ). In spite of this, why do you turn away from the truth and wander in misguidance? (فَاَنَّی تُؤْفَکُون). Here two questions arise. First, the Arab polytheists generally did not believe in resurrection and the Hereafter—especially bodily resurrection, as described in the Qur’an—so why does the Qur’an here seek their acknowledgment? Second, in the previous verse mention was made of the polytheists’ acknowledgment, whereas here the Prophet PBUH & His Pure Progeny is instructed to himself affirm this reality; why this difference in expression? Attention to a single point clarifies both questions. The polytheists did not believe in bodily resurrection, but they did believe that the initial creation belonged to God. This belief alone suffices to establish resurrection, because the One who is capable of originating creation is also capable of restoring it. Thus, even minimal reflection upon belief in the Origin necessarily leads to belief in the Return. From this it also becomes clear why, instead of the polytheists themselves, the Prophet PBUH & His Pure Progeny is here instructed to state this acknowledgment: since belief in the Return is a necessary corollary of belief in the Origin, yet they were inattentive to this implication, the mode of expression changes and the Prophet PBUH & His Pure Progeny makes the statement on their behalf. Again the Messenger of God PBUH & His Pure Progeny is commanded to say: is there any among your alleged partners who can guide to the truth? (قُلْ هَلْ مِنْ شُرَکَائِکُمْ مَنْ یَھْدِی إِلَی الْحَقِّ). For a deity must be a guide for those who worship it, and that guidance must be toward the truth. Yet the objects of worship of the polytheists—whether lifeless idols or living beings—possess no such capacity. Without divine guidance they cannot lead anyone to the truth, because guiding to the truth is a station of infallibility and freedom from error, which is impossible without God’s guidance and support. Hence it is immediately added: say that only God guides to the truth (قُلْ اللهُ یَھْدِی لِلْحَقِّ). Then comes the decisive question: is the one who guides to the truth more deserving to be followed, or the one who cannot guide unless he himself is guided? (اَفَمَنْ یَھْدِی إِلَی الْحَقِّ اَحَقُّ اَنْ یُتَّبَعَ اَمَّنْ لاَیَھِدِّی إِلَّا اَنْ یُھْدَی). At the end of the verse, in a reproachful and awakening tone, it is said: what is the matter with you—how do you judge? (فَمَا لَکُمْ کَیْفَ تَحْکُمُونَ). In the final verse under discussion, the root and source of their deviation is indicated. It is stated: most of them follow nothing but conjecture, whereas conjecture can never avail against the truth nor lead to it (وَمَا یَتَّبِعُ اَکْثَرُھُمْ إِلَّا ظَنًّا إِنَّ الظَّنَّ لاَیُغْنِی مِنْ الْحَقِّ شَیْئًا). Then, in a warning tone, it is added regarding those who do not submit to reason or sound argument: surely God is fully aware of what they do (إِنَّ اللهَ عَلِیمٌ بِمَا یَفْعَلُونَ).

1. “God alone guides to the truth.” In the above verses we read that only God guides to the truth. This exclusivity may be understood either on the basis that guidance does not merely mean showing the path, but also leading one to the goal, and this lies solely in God’s power; or on the basis that even the indication and identification of the path is, in the first instance, God’s work, while others—namely the divine prophets and true guides—become aware of the paths of guidance only through His guidance and are taught by His instruction. 2. The deities of the polytheists are themselves in need of guidance. What is stated in the verses under discussion—that the objects of worship of the polytheists not only cannot guide others but themselves require divine guidance—may not apply to idols of stone and wood, for they possess no consciousness at all; however, it fully applies to conscious objects of worship, such as angels or human beings who were taken as deities. It is also possible that the statement is intended as a conditional proposition: that even if the idols were to possess intellect and awareness, they would still be unable to find the divine path without God’s guidance, let alone guide others. In any case, the above verses clearly indicate that God has a foundational program of guidance for His servants, by which they are led toward the truth. This guidance is accomplished through bestowing intellect and reason, instructing them via the path of innate nature (fitrah), showing them His signs in the created world, and likewise through sending prophets and heavenly scriptures. 3. The idol‑worshippers follow conjecture. In the final verse under discussion, we read that most idol‑worshippers and polytheists follow nothing but conjecture. The question arises: why does the verse say “most,” rather than “all,” when we know that all idol‑worshippers share in the false assumption that idols are true deities, possessors of benefit and harm, and intercessors in the presence of God? For this reason, some have been compelled to interpret the word “most” as meaning “all,” arguing that it is sometimes used in that sense. However, this explanation is not particularly compelling. A more appropriate explanation is that idol‑worshippers are of two types. The majority consist of foolish, ignorant, and unthinking individuals who are influenced by confused ideas and conjectures and have adopted idols for worship. The minority, on the other hand, are those dark‑hearted yet aware individuals who act as leaders and guides of the masses; these are people who, despite knowing the baselessness of idolatry, invite others to it in order to secure their own interests. Therefore, God addresses only the first group, because they are capable of being guided, whereas the second group, who knowingly follow a false path, are not considered worthy of attention. 4. A discussion among scholars of legal theory. Some scholars of uṣūl al‑fiqh regard this verse and similar verses as evidence that conjecture (ẓann) cannot, in any form, constitute a valid proof or binding authority, and that reliance must be placed exclusively on definitive evidence. Other scholars, however, argue that in jurisprudential reasoning there exist many conjectural proofs—such as the authority of apparent meanings of expressions, the testimony of two just witnesses, a reliable solitary report, and similar evidences. They maintain that the verse indicates that, as a primary rule, conjecture is not authoritative unless its authority is established by definitive proof, as in the mentioned examples. Nevertheless, the fair assessment is that the above verse speaks only of baseless imaginings and idle conjectures, such as those held by idol‑worshippers. It does not concern conjectures that are regarded as reliable by rational people. Therefore, this verse and others like it cannot be cited as definitive evidence for the absolute non‑authoritativeness of conjecture.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

These verses respond to a number of unfounded claims made by the polytheists. They were not deviant only in their understanding of the Origin; they also fabricated accusations against the Messenger of Islam PBUH & His Pure Progeny, alleging that he had composed the Qur’an from his own thought and then ascribed it to God. This is why, in the preceding verses, we read that they demanded of the Messenger of God that he bring a different Qur’an, or at least alter the existing one. This very demand itself demonstrates that they regarded the Qur’an as a product of the Prophet’s own intellect. In the first verse under discussion it is stated: it is not fitting that this Qur’an should be fabricated apart from God (وَمَا كَانَ هَذَا الْقُرْآنُ اَنْ يُفْتَرَى مِنْ دُونِ اللهِ). It is noteworthy that instead of a simple negation, a negation of propriety and possibility is expressed. We know that such a mode of expression is far more forceful and profound than a mere denial. It is like a person defending himself by saying, “It is contrary to my dignity to lie,” which is clearly deeper and more meaningful than simply saying, “I do not lie.” Thereafter, as a proof of the authenticity of the Qur’an and its being divine revelation, it states that this Qur’an confirms the heavenly books that preceded it (وَلَكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ). That is, all the glad tidings and marks of truth found in the earlier scriptures are fully applicable to the Qur’an and to the one who brought it, and this itself proves that it is not a fabrication against God but a genuine reality. In principle, the Qur’an itself is a clear instance of “the sun has risen, the sun is the proof”: its very content bears witness to its truthfulness. From here it becomes clear that the meaning is not that the Qur’an confirms every detail of the existing scriptures in their present form, but rather that it confirms the signs, descriptions, and prophecies concerning the Messenger of God PBUH & His Pure Progeny and the Qur’an that were contained in those earlier revelations. Further details on this point have already been presented under verse 41 of Surah al‑Baqarah in volume one of Tafsir‑e‑Nemunah. Then, another proof for the truthfulness of this divine revelation is presented, as it is stated: this Qur’an contains a detailed exposition of the original scriptures of the past prophets, along with fundamental rulings and core beliefs, and for this reason there is no doubt that it is from the Lord of the Worlds (وَتَفْصِيلَ الْكِتَابِ لَا رَيْبَ فِيهِ مِنْ رَبِّ الْعَالَمِينَ). In other words, it does not contradict the programs and teachings brought by earlier prophets; rather, it completes and perfects them. If this Qur’an were a fabrication, it would necessarily have been in opposition to them. From this it becomes evident that in fundamental matters—whether doctrinal beliefs, social programs, protection of rights, struggle against ignorance, establishment of truth and justice, revival of moral values, or similar core issues—the heavenly scriptures are not in conflict with one another, except that each successive revelation reached a higher and more complete level. This is comparable to different stages of education: primary, secondary, college, and university levels teach the same sciences but at progressively more advanced levels. Likewise, the final heavenly Book, the Qur’an, was revealed for the final stage of religious education of humanity. There is no doubt that differences exist among divine religions in details and subsidiary rulings, but here the discussion concerns fundamental principles, which are everywhere harmonious. In the next verse, a third proof for the authenticity of the Qur’an is presented. It states: they say, “He has fabricated it.” Say to them: then produce a single surah like it, and call upon whomever you can besides God, if you are truthful (اَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُوا بِسُورَةٍ مِثْلِهِ وَادْعُوا مَنْ اسْتَطَعْتُمْ مِنْ دُونِ اللهِ اِنْ كُنْتُمْ صَادِقِينَ). This verse is among those that explicitly declare the inimitability of the Qur’an. It does not merely assert the inimitability of the Qur’an as a whole, but goes further to affirm the inimitability of even a single surah, and it challenges all people, without exception, to meet this challenge. If you truly believe that these verses are not from God, then bring something like this Qur’an, or at least produce one surah similar to it. As explained earlier under verse 23 of Surah al‑Baqarah in volume one, the Qur’an at times challenges humanity to produce an entire book like it, at other times ten surahs, and at other times a single surah. This indicates that both the whole and every part of the Qur’an are miraculous. Moreover, since no specific surah is named, the challenge extended here applies to every surah of the Qur’an. There is no doubt, however, that the miraculous nature of the Qur’an is not confined merely to its eloquence, rhetorical excellence, sweetness of expression, or powerful style, as some early exegetes supposed. Beyond this, its religious teachings, its reference to realities and knowledge that were undiscovered at the time, its laws and regulations, its error‑free and superstition‑free account of earlier peoples, and its complete freedom from contradiction and inconsistency all constitute aspects of its miraculous character.

It is noteworthy that, as time passes, new manifestations of the Qur’an’s inimitability continue to become apparent—features that could not have been discerned in earlier periods. One such aspect is the emergence, through computer‑assisted analysis, of new characteristics relating to Qur’anic vocabulary, sentence structure, and the relationship of each surah to the period of its revelation. One example of this is presented below. Contemporary researchers and scholars, through investigation and systematic study, have identified extremely complex interrelations among Qur’anic verses and have discovered astonishingly precise formulas in this regard. With confidence, it has been shown that within the structure of the Qur’an there exists such an intellectual and numerical order that, through statistical research and exact mathematical rules, calculations conforming to mathematical formulas and complete curves, along with intricate principles, can be discerned in the Qur’anic verses. This discovery is of such significance that it evokes comparison with Newton’s discovery of the law of gravity. A distinguished Qur’an scholar began this work with the seemingly simple observation that verses revealed in Mecca are generally short, whereas those revealed in Medina are comparatively long. It is a natural phenomenon that every writer or speaker adjusts sentence length and verbal rhythm in accordance with the subject matter. Descriptive and laudatory themes are usually expressed in short sentences, whereas analytical and argumentative subjects are conveyed through longer constructions. When discourse aims at mobilization, or at presenting general principles from a critical or ideological perspective, the tone becomes slogan‑like and declarative, and expressions remain brief; but when narrating events, recounting accounts, or deriving ethical conclusions, the tone becomes calmer, expressions longer, and rhythm gentler. The issues faced in Mecca belonged to the first category, whereas those encountered in Medina belonged to the second. Mecca represented the initial phase of a movement and a revolution, where the task was to articulate fundamental doctrinal and steadfast principles. In Medina, however, the foundation of a society had been laid; matters of rights and ethics had to be addressed, historical events narrated, and intellectual and analytical conclusions drawn. The Qur’an is a discourse aligned with human nature; consequently, it necessarily follows an accessible, elegant, and eloquent mode appropriate to its meanings, and thus observes proportionality between brevity and length in its verses. If it is accepted that the Qur’an accords with natural principles, then such variation in verse length cannot be arbitrary; rather, according to a precise scholarly principle, revelation began with short verses and gradually progressed toward longer ones. Accordingly, verses revealed in later years are, on average, longer than those revealed earlier, and the revelation over a period of twenty‑three years can be divided into twenty‑three segments on the basis of average verse length. In accordance with this rule, there should be twenty‑three columns by which verses may be categorized according to their length. How, then, can the accuracy of such a classification be established? It is known that the occasions of revelation for some Qur’anic verses are well documented, and that for others the year of revelation has been explicitly identified in historical reports. Others can be dated on the basis of their content—for example, verses concerning the change of the qiblah, the prohibition of wine, the institution of hijab, the rulings of khums and zakat, and verses addressing migration. With considerable astonishment, it is observed that verses whose year of revelation is definitively known fall precisely within those columns that correspond to each year in the table of average verse length. It should be noted that two or three exceptional cases arise in this framework. For instance, Surah al‑Ma’idah is among the last major surahs to be revealed, yet a few of its verses, according to the formula, ought to belong to earlier years. However, investigation of exegetical sources and Islamic traditions yields statements from reliable commentators indicating that these particular verses were revealed earlier but were placed within Surah al‑Ma’idah, by the Prophet’s instruction, at the time of compilation. In this way, the year of revelation of each verse can be determined according to a mathematical rule, and the Qur’an can even be arranged in accordance with the chronological order of revelation. Who in the world is such an orator that the year in which each sentence was uttered could be determined solely on the basis of sentence length—especially when the text is not an author’s literary or scholarly work composed continuously over a fixed period, nor a book written on a single subject or even on predetermined themes? Rather, it is a discourse comprising diverse issues, presented gradually in response to societal needs and emerging questions, formed through prolonged struggle and confrontation, articulated by a leader, and subsequently collected, organized, and given the form of a book. Moreover, according to some exegetes, the distinctive pattern of Qur’anic vocabulary itself constitutes a miracle of its own kind. They have offered various compelling examples in support of this view. Among these is an incident reported by the renowned exegete Sayyid Qutb. In connection with the verse under discussion, he states that he will not recount incidents experienced by others, but only an event that he himself witnessed, together with five others. Six Muslims were traveling on an Egyptian passenger ship crossing the Atlantic toward New York. There were 120 passengers on the ship, including both men and women, none of whom—apart from the six—were Muslim. On a Friday, the group decided to perform the Friday prayer on the deck in mid‑ocean. In addition to fulfilling a religious obligation, they sought to demonstrate Islamic conviction before a Christian missionary on board who had continued his own proselytizing efforts and had been attempting to preach Christianity to them. The ship’s captain, an Englishman, granted permission for congregational prayer on deck and also allowed the African crew members to join. This was the first time a Friday prayer had ever been performed on that ship. Sayyid Qutb delivered the sermon and led the prayer. Remarkably, all the non‑Muslim passengers formed a circle around them and watched attentively. After the prayer, many approached to commend them. Among them was a woman who was later identified as a Yugoslav Christian who had fled the “hell” of Tito’s communism. She was profoundly affected by the prayer—so deeply that tears flowed from her eyes and she could scarcely control herself. Speaking in ordinary English, imbued with intense emotion and reverence, she said words to the effect of: “Let me see the language in which your priest speaks.” She assumed that such a prayer could only be conducted by a priest or religious scholar, as is customary in Christianity; the Muslims quickly explained that in Islam any believing Muslim may perform this role. When they finally told her that the language used was Arabic, she replied that although she had not understood a single word of what was said, she had clearly perceived that the expressions were of an extraordinary and remarkable nature. She continued by saying that the most striking aspect was that during the sermon certain sentences stood out distinctly from the rest—sentences that felt particularly profound and moving, to the point of making her tremble. She was convinced that these sentences conveyed meanings of a different order, and that when the one leading the prayer uttered them, it seemed to her as though he was connected to the Holy Spirit. Upon reflection, the group realized that these sentences were precisely the Qur’anic verses recited during the sermon and prayer. This realization deeply affected them and drew their attention to the fact that the distinctive style of the Qur’an is so powerful that even a person who does not understand a single word of it can nevertheless be profoundly influenced by it (cf. Tafsir fi Zilal al‑Qur’an, vol. 4, p. 422). In the following verse, attention is drawn to a fundamental reason for the opposition of the polytheists: they did not reject the Qur’an on the basis of objections or critical scrutiny, but rather because they were ignorant of its contents (وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ). The question remains as to which aspects of ignorance are intended here. Exegetes have proposed several possibilities, all of which may be encompassed by the verse. These include ignorance of religious knowledge and of the Origin and the Return; ignorance of the inner wisdom of divine laws; inability to grasp the meanings of allegorical verses; and unfamiliarity with the significance of the disjointed letters. Such forms of ignorance drove them toward denial and rejection before the interpretation, explanation, or realization of these matters had become clear. The Qur’an further states that this erroneous approach was not confined to the polytheists of the Age of Ignorance; earlier misguided communities were afflicted by the same tendency, denying truths without investigation or without waiting for their realization (كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ). Surah al‑Baqarah, verses 113 and 118, likewise refer to the condition of earlier nations in this regard. In reality, ignorance was their sole excuse, and failure to investigate truths was the cause of their misfortune, whereas reason and logic require that a person should never deny what he does not know, but should instead seek understanding. Finally, addressing the Prophet, the Qur’an states: observe what was the fate of the wrongdoers (فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الظَّالِمِينَ). In the final verse under discussion, reference is made to two major groups among the polytheists: not all will remain in the same state. One group, in which the spirit of truth‑seeking has not died, will ultimately come to believe in this Qur’an, whereas the other group will persist in its ignorance and obstinacy and will not believe (وَمِنْهُمْ مَنْ يُؤْمِنُ بِهِ وَمِنْهُمْ مَنْ لَا يُؤْمِنُ بِهِ). It should be noted that this latter group consists of the corrupt and corrupters; hence the verse concludes by stating: your Lord knows best the corrupters (وَرَبُّكَ أَعْلَمُ بِالْمُفْسِدِينَ), indicating that those who refuse to accept the truth are precisely those who disrupt social cohesion and play a significant role in corrupting the social order.

As can be seen from the preceding verses, in principle the source of most opposition to the truth, hostility toward it, and struggle against it is ignorance and lack of understanding; hence it is said that the ultimate outcome of ignorance is unbelief. The first duty incumbent upon every seeker of truth is to maintain silence regarding what he does not know, to exercise restraint, to wait, and to rise for investigation and inquiry. He must study all aspects of a matter he does not understand and undertake research, and until he obtains definitive proof for negation, he should not deny it—just as he should not affirm it without decisive evidence. The late al‑Tabarsi, in Majmaʿ al‑Bayan, transmits a highly instructive tradition from Imam Jaʿfar al‑Sadiq (peace be upon him) in this regard. He said: God, in two verses of the Qur’an, has taught this community two important lessons: the first is that do not say anything except what you know, and the second is that do not deny what you do not know. Then he (peace be upon him) recited these two verses: أَلَمْ يُؤْخَذْ عَلَيْهِمْ مِيثَاقُ الْكِتَابِ أَنْ لَا يَقُولُوا عَلَى اللّٰهِ إِلَّا الْحَقَّ Has not the covenant of the Book been taken from them that they should say nothing about God except the truth? بَلْ كَذَّبُوا بِمَا لَمْ يُحِيطُوا بِعِلْمِهِ Rather, they denied that which they had not encompassed in knowledge. For ignorance is not a valid proof for denying anything.

See ayat 44 for tafseer.

See ayat 44 for tafseer.

See ayat 44 for tafseer.

The previous verses discussed the denial of the polytheists, which was based on stubbornness. Here too, that same discussion is carried forward. In the first verse, the Prophet (PBUH & His Pure Progeny) is taught a new way of confronting [them], saying: If they deny you, then say to them that my deeds are for me and your deeds are for you (وَإِنْ کَذَّبُوکَ فَقُلْ لِی عَمَلِی وَلَکُمْ عَمَلُکُم). You are disassociated from what I do, and I am disassociated from what you do (اَنْتُمْ بَرِیئُونَ مِمَّا اَعْمَلُ وَاَنَا بَرِیءٌ مِمَّا تَعْمَلُونَ). This declaration of disassociation and indifference, which reflects absolute confidence and faith in one's own school of thought, has a particular psychological effect, especially on the stubborn deniers. This declaration makes it clear to them that there is no insistence or compulsion in accepting this school of thought. By not bowing their heads before the truth, they have led themselves towards deprivation and are thus only harming themselves. Such expressions are also found in other verses of the Quran. As in Surah Al-Kafirun: لکم دینکم ولی دین۔ Your religion is for you, and my religion is for me. From this statement, it becomes clear that the meaning of such verses is not contrary to the command of preaching and jihad against the polytheists, such that we should consider them abrogated. Rather, as has been said, this is a logical confrontation with stubborn and spiteful individuals in a manner of indifference and disinterest. ــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ In the following verses, while pointing to the reason for their deviation from the truth and lack of learning, the Quran says: For a person's guidance, merely correct, moving, and miraculous verses and clear proofs are not enough. Rather, a readiness to accept and the capacity for accepting the truth are also necessary, just as for growing greenery and flowers, a prepared seed alone is not enough. Prepared soil is also necessary. Therefore, it is first stated: Among them is a group that lends an ear to you, but it is as if they are deaf (ومنھم یستمعون الیک) (Explanatory note: In this verse, the phrase ”کانھم صم لایسمعون“ is in fact implied). Despite the fact that they do not have hearing ears, can you make your voice reach the ears of these deaf ones, even if they have no intellect or perception (افانت تسمع الصم ولوکانوا لایعقلون). "And a group among them keeps their eyes on you and watches your actions, in each of which one can see the signs of your truthfulness and righteousness, but it is as if these people are blind" (وَمِنْھُمْ مَنْ یَنْظُرُ إِلَیْک). Despite this, can you guide these blind ones, even if they have no insight (اَفَاَنْتَ تَھْدِی الْعُمْیَ وَلَوْ کَانُوا لاَیُبْصِرُونَ). (Explanatory note: Here the phrase ”کانھم عمی لایبصرون“ is implied). But know, and let them also know, that this intellectual deficiency, lack of insight, blindness regarding seeing the face of truth, and deafness to the word of God is not something that they brought with them from their mothers' wombs, nor has God wronged them in any way. They themselves, through their wrong deeds, enmity towards the truth, and sins, have darkened their souls and rendered their seeing eyes and their hearing ears useless, because "Indeed, Allah does not wrong the people at all, but it is the people who are wronging themselves" (إِنَّ اللهَ لاَیَظْلِمُ النَّاسَ شَیْئًا وَلَکِنَّ النَّاسَ اَنْفُسَھُمْ یَظْلِمُونَ).

1. The meaning of “مَنْ يَسْتَمِعُونَ” and “مَنْ يَنْظُرُونَ”: The statement in the second verse that “among them are those who listen to you”, and in the third verse that “among them are those who look toward you”, indicates that among them are some who listen to your miracle‑like words and others who observe your wondrous actions—both of which are proofs of the truthfulness of your speech and the legitimacy of your mission. Yet neither of these two groups derives any benefit, because their listening and seeing are not accompanied by understanding and insight; rather, they listen and look with the intent of criticism, fault‑finding, and opposition. They gain no benefit from hearing, because their aim is not to grasp the meaning of the discourse, but to search for pretexts for denial and rejection. And it is well known that the basis of human action is intention and will; it is intention and will that transform the effects of actions. 2. The meaning of “وَلَوْ كَانُوا لَا يَعْقِلُونَ” and “وَلَوْ كَانُوا لَا يُبْصِرُونَ”: In the verses under discussion, mere hearing is not deemed sufficient; thus, at the end of the second verse appears “وَلَوْ كَانُوا لَا يَعْقِلُونَ”, and at the conclusion of the third verse “وَلَوْ كَانُوا لَا يُبْصِرُونَ”. This indicates that listening alone is inadequate; reflection and understanding are also necessary so that a person may benefit from the meanings of words. Likewise, merely seeing something with the eyes is of no avail unless it is accompanied by insight and comprehension, so that the observer may penetrate to its depths and attain guidance.

See ayat 47 for tafseer.

See ayat 47 for tafseer.

After mentioning some of the attributes of the polytheists in the previous verses, now in these verses, their painful state on the Day of Resurrection is alluded to, and it is said: Remember the day when God will gather them all, and in such a state that they will feel that their entire life in the world was no more than an hour of a day, just enough time for them to see and recognize one another (وَ یَوۡمَ یَحۡشُرُہُمۡ کَاَنۡ لَّمۡ یَلۡبَثُوۡۤا اِلَّا سَاعَۃً مِّنَ النَّہَارِ یَتَعَارَفُوۡنَ بَیۡنَہُمۡ). This feeling of a short stay in the world is because, in comparison to the eternal life of the Hereafter, it is no more than an hour. Or it is because this transient world passed by them so quickly that it was no more than an hour. Or, because of not having benefited correctly from their lives, they will think that their entire life held no more value or worth than an hour. In light of what we have said in the lines above, the phrase 'یَتَعَارَفُوۡنَ بَیۡنَہُمۡ' (they recognize one another) is an allusion to the duration of their stay in the world. Meaning, they will perceive their lives as so short and brief as if it were only enough time for two people to see each other, get acquainted, and then part ways. In the exegesis of the verse, this possibility has also been presented: that what is meant here is the feeling of the brevity of the period of Barzakh. Meaning, those people will be submerged in a sleep-like state during the period of Barzakh, in which they will not feel the passing of years, centuries, and eras, and on the Day of Resurrection, the period of Barzakh, spanning thousands of years, will not feel like more than an hour to them. The evidence for this interpretation is in the verses (55-56) of Surah Ar-Rum, in which it is stated:وَ یَوۡمَ تَقُوۡمُ السَّاعَۃُ یُقۡسِمُ الۡمُجۡرِمُوۡنَ ۬ۙ مَا لَبِثُوۡا غَیۡرَ سَاعَۃٍ ؕ کَذٰلِکَ کَانُوۡا یُؤۡفَکُوۡنَ وَ قَالَ الَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ وَ الۡاِیۡمَانَ لَقَدۡ لَبِثۡتُمۡ فِیۡ کِتٰبِ اللّٰہِ اِلٰی یَوۡمِ الۡبَعۡثِ ۫ فَہٰذَا یَوۡمُ الۡبَعۡثِ وَ لٰکِنَّکُمۡ کُنۡتُمۡ لَا تَعۡلَمُوۡنَ From these two verses, it is known that when the Hour is established, a group of the criminals will swear that their period in the *barzakh* was no more than an hour. But the believers will say to them that it was a long period, and now the Resurrection has been established, and you did not know. We know that the *barzakh* is not the same for all people, and we will explain its details under the relevant verses. According to this interpretation, the meaning of یَتَعَارَفُوۡنَ بَیۡنَہُمۡ will be that they will perceive the duration of the *barzakh* to be so short that they will not have forgotten anything of the world, and they will recognize one another well. And that there, they will see each other's evil deeds and recognize each other's inner selves, and this in itself will be a great disgrace for them. After this, it is further stated that on that day, it will be proven to all of them that those individuals who denied the Day of Resurrection and the meeting with Allah have indeed suffered a loss. And they lost the entire capital of their existence and gained no result from it (قَدْ خَسِرَ الَّذِینَ کَذَّبُوا بِلِقَاءِ اللهِ). And these people, because of their denial, rejection, and persistence in sin and stubbornness, were not capable of guidance (وَمَا کَانُوا مُھْتَدِینَ). Because their hearts were black and their souls were dark. ـــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــــ In the next verse, to threaten the disbelievers and to console the Prophet (PBUH), it is said: Whether We show you some of what We have promised them, and during your life you see their punishment and penalty, or We take you from the world before they face such a thing, in any case, their return is to Us, and Allah is a witness to the deeds they perform (وَ اِمَّا نُرِیَنَّکَ بَعۡضَ الَّذِیۡ نَعِدُہُمۡ اَوۡ نَتَوَفَّیَنَّکَ فَاِلَیۡنَا مَرۡجِعُہُمۡ ثُمَّ اللّٰہُ شَہِیۡدٌ عَلٰی مَا یَفۡعَلُوۡنَ). In the verse under consideration, a universal law is stated concerning all the prophets, including the Prophet of Islam (PBUH), and all the nations, including the nation of the Messenger of Allah's time. It is stated: For guidance, there is a messenger and an envoy of God from God's side (وَلِکُلِّ اُمَّةٍ رَسُولٌ). "When their messenger came to them and he delivered the message, and some people accepted the truth and submitted to it, while a group rose up in opposition and denial, then God judges between them with His justice, and no one will be wronged." The believers and the righteous people remain, and the evil and opposing ones are either destroyed or face defeat (فَإِذَا جَاءَ رَسُولُھُمْ قُضِیَ بَیْنَھُمْ بِالْقِسْطِ وَھُمْ لاَیُظْلَمُونَ). Similarly, it happened with the Prophet of Islam (PBUH) and his contemporary nation that the opponents of his call were either eliminated in wars or were ultimately defeated and rejected by society, and the believers took the reins of affairs into their own hands. Therefore, the judgment referred to in the verse is that very creational judgment and decision which was executed in this world itself. As for the possibility suggested by some that this is a reference to God's judgment on the Day of Resurrection, it is contrary to the apparent meaning.

See ayat 52 for tafseer.

See ayat 52 for tafseer.

See ayat 52 for tafseer.

See ayat 52 for tafseer.

After the threats of punishment and chastisement addressed to the deniers of the truth, these verses first report their words of denial and mockery. They say: When will this promise of punishment come, if you are truthful? (وَيَقُولُونَ مَتَىٰ هَذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ). There is no doubt that such statements were made by the polytheists of the Prophet’s PBUH & His Pure Progeny time, as is confirmed by the subsequent verses in which the response of the Messenger of God is given. Through such remarks they sought to display their indifference toward the Prophet’s warnings and to reassure those whose resolve might have been shaken by these threats. In response, God the Exalted commands the Messenger of God to answer them in several ways. First, He says: tell them that the timing and appointed moment of this matter lie beyond my authority. I do not possess power over benefit or harm even for myself—let alone for you—except what God wills (قُلْ لَا أَمْلِكُ لِنَفْسِي ضَرًّا وَلَا نَفْعًا إِلَّا مَا شَاءَ اللَّهُ). I am merely His messenger; the determination of the time for the descent of punishment belongs solely to Him. If I have no independent control over benefit and harm for myself, then it is even more evident that I do not possess such control for others. In reality, this points to tawḥīd al‑af‘āl (divine unity in actions): all affairs ultimately return to God. Every event proceeds from Him, who, in His wisdom, grants success to the believers and, in His justice, punishes the deviants. Obviously, this does not negate the fact that God has granted human beings power and capacity, through which they possess a measure of agency over certain benefits and harms and can make choices regarding their destiny. Rather, the verse negates independent, intrinsic ownership (malikiyyah bi‑l‑dhāt), not derivative ownership (malikiyyah bi‑l‑ghayr), and the phrase “except what God wills” serves as a clear indicator of this distinction. Accordingly, interpretations that attempt—out of bias—to deny the permissibility of tawassul on the basis of this verse are entirely unfounded. If tawassul were understood as affirming independent power for the Prophet PBUH & His Pure Progeny, it would indeed be shirk, but no Muslim holds such a belief. When intercession and influence are understood as entirely dependent upon God’s will, they are perfectly consistent with faith and monotheism. Second, the verse continues: every community has an appointed term; when their term arrives, they can neither delay it by a moment nor hasten it (لِكُلِّ أُمَّةٍ أَجَلٌ ۖ إِذَا جَاءَ أَجَلُهُمْ فَلَا يَسْتَأْخِرُونَ سَاعَةً وَلَا يَسْتَقْدِمُونَ). In other words, when a nation deviates from the path of truth, it cannot remain secure from divine retribution; through the consequences of its actions it ultimately loses its balance and falls into disgrace. The pages of history are replete with such examples. Thus, the polytheists who demanded that punishment be hastened are warned not to rush without reason: when its time comes, there will be neither delay nor advance, even by an instant. It should also be noted that the term “sā‘ah” in Arabic can denote either a brief moment or a short span of time, not necessarily the modern sense of an hour. Third, in the following verse, another response is given: say to them, consider—if the punishment of your Lord were to come upon you by night or by day, is that an impossible occurrence? (قُلْ أَرَأَيْتُمْ إِنْ أَتَاكُمْ عَذَابُهُ بَيَاتًا أَوْ نَهَارًا). In such circumstances, what is it that the criminals are seeking to hasten? (مَاذَا يَسْتَعْجِلُ مِنْهُ الْمُجْرِمُونَ). That is, even if they are bold enough to deny the certainty of punishment, they must at least admit its possibility—especially a sudden and unforeseen punishment. What guarantee or proof do they possess that the Prophet’s warnings will never materialize? Reason itself dictates that even the possibility of grave harm requires caution and vigilance. This is the principle known in theology and jurisprudence as the necessity of warding off probable harm. Fourth, in the subsequent verse, it is made clear that if they imagine that faith at the moment of punishment will be accepted, they are mistaken: once the chastisement descends, the door of repentance will be closed, and belief at that point will avail nothing (أَثُمَّ إِذَا مَا وَقَعَ آمَنْتُمْ بِهِ). Rather, they will be told: Now you believe, while before you were derisively demanding that it be hastened! (آلْآنَ وَقَدْ كُنْتُمْ بِهِ تَسْتَعْجِلُونَ). This constitutes their worldly punishment. Then, on the Day of Resurrection, those who committed wrongdoing will be told: Taste the everlasting punishment (ذُوقُوا عَذَابَ الْخُلْدِ). Are you being recompensed for anything other than what you yourselves used to do? (هَلْ تُجْزَوْنَ إِلَّا بِمَا كُنْتُمْ تَكْسِبُونَ). In truth, it is their own deeds that have taken hold of them, become manifest before them, and will continue to inflict suffering upon them eternally.

1. Incorrect Inference from a Quranic Verse: As we have mentioned under verse 34 of Surah Al-A'raf, some religion-makers of our time have used verses like "لکل امة اجل" (for every nation is a term), which appears twice in the Quran, to argue for the negation of the finality of the Prophet of Islam (PBUH). They have concluded that every religion and creed eventually ends and gives its place to another. However, the word "ummah" is in the meaning of a group and community, not in the meaning of a religion, especially the followers of a particular religion. The purpose of these verses is that the law of death and life is not specific to individuals but also encompasses nations and groups, and when they adopt injustice and sin, they will be finished. This reality becomes clearly evident by paying attention to the verses before and after the verse in question, that the discussion here is not about the abrogation of a religion but about the the background of the revelation of Ayat of punishment and the annihilation and end of a group and nation, because the verses both before and after are talking about worldly punishment and penalty. 2. Punishment for Muslims in this World: Paying attention to the above-mentioned verses raises the question of whether Muslim societies will also be afflicted with penalty and punishment in this world. The answer to this question is in the affirmative because we have no evidence that this ummah is exempt from worldly punishment. Rather, this law applies to all nations and communities. And what we have read in some verses of the Quran (for example, Al-Anfal 33) that God will not punish this ummah is conditional upon one of two conditions: the first is the presence of the noble Prophet (PBUH) in the ummah, and the second is seeking forgiveness and repenting from sin. Therefore, this decree is unconditional. 3. Repentance is Not Accepted at the Time of Punishment's the background of the revelation of Ayat: The above-mentioned verses once again emphasize the fact that the doors of repentance are closed at the time of the the background of the revelation of Ayat of punishment, and regret at the time of punishment is futile. The reason for this is also clear, which is that repentance in such a state would be compulsory and out of desperation, and such repentance has no value or worth.

See ayat 56 for tafseer.

See ayat 56 for tafseer.

See ayat 56 for tafseer.

As discussed in the preceding verses, the subject has been the punishment and chastisement of the criminals in this world and the Hereafter; the same discussion continues in the verses under consideration. It is first stated that the criminals and polytheists ask you in astonishment: is the divine promise of punishment in this world and the next truly real? (وَیَسْتَنْبِئُونَکَ أَحَقٌّ هُوَ). It should be noted that here the word “حق” is not used in opposition to falsehood, but rather denotes actuality and realization—namely, whether this punishment and requital will truly occur—since “حق” and “تحقّق” share the same root. Nevertheless, if “حق” were taken in its broader sense as opposed to falsehood, its meaning would encompass the reality of all existence, in contrast to non‑being and falsity. God commands His Prophet PBUH & His Pure Progeny to respond with strong emphasis: say, by my Lord, it is indeed a reality and there is no doubt in it (قُلْ إِی وَرَبِّی إِنَّهُ لَحَقٌّ). And if you imagine that you can escape divine punishment, you are greatly mistaken, for you will by no means be able to evade it or render it powerless through your own strength (وَمَا أَنْتُمْ بِمُعْجِزِینَ). In fact, this sentence, together with the preceding one, expresses both the established reality and the absence of any impediment to it: the first affirms the inevitability of punishment for the criminals, and the second states that no power can avert it. A similar expression appears in Surah al‑Tur (52:7–8): إِنَّ عَذَابَ رَبِّکَ لَوَاقِعٌ مَا لَهُ مِنْ دَافِعٍ. The multiple emphases in the verse under discussion are noteworthy: the oath, the use of إِنَّ and the emphatic لام, and the statement وَمَا أَنْتُمْ بِمُعْجِزِینَ—all underscore that divine punishment for grave crimes is certain. The following verse points to the enormity of this punishment, especially on the Day of Resurrection: the divine chastisement is so terrifying and overwhelming that if every wrongdoer possessed all the wealth of the earth, he would be willing to give it all as ransom in order to escape that punishment (وَلَوْ أَنَّ لِکُلِّ نَفْسٍ ظَلَمَتْ مَا فِی الْأَرْضِ لَافْتَدَتْ بِهِ). In reality, they would be prepared to offer the greatest bribes to be saved from the divine punishment, yet nothing would be accepted from them, nor would their punishment be reduced even by the slightest amount. Moreover, some aspects of the punishment are inward and spiritual: upon witnessing the punishment, they experience remorse, but conceal their regret to avoid further disgrace before other criminals or their former followers (وَأَسَرُّوا النَّدَامَةَ لَمَّا رَأَوُا الْعَذَابَ). It is then emphatically stated that judgment will be carried out among them with justice, and no wrong will be done to them (وَقُضِیَ بَیْنَهُمْ بِالْقِسْطِ وَهُمْ لَا یُظْلَمُونَ). In keeping with the Qur’anic method, this assertion stresses that punishment will be administered with perfect justice; lest anyone imagine that vengeance or excess is involved, the verse first declares that judgment will be by equity and then reiterates that no injustice will occur. Thereafter, so that people may not take God’s promise and threat lightly or suppose that He lacks the power to fulfill them, the Qur’an adds: be aware that whatever is in the heavens and the earth belongs to God, and His dominion and sovereignty encompass all existence; nothing lies beyond His authority (أَلَا إِنَّ لِلَّهِ مَا فِی السَّمَاوَاتِ وَالْأَرْضِ). And be aware that God’s promise regarding the punishment of criminals is true, although many people—upon whose souls ignorance has cast its gloomy shadow—do not know this reality (أَلَا إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَکِنَّ أَکْثَرَهُمْ لَا یَعْلَمُونَ). The final verse under discussion further emphasizes the issue of life: God is He who gives life and causes death (هُوَ یُحْیِی وَیُمِیتُ), and therefore He also has the power to cause bodies to die and to raise them again for the court of judgment on the Day of Resurrection. Ultimately, all of you will return to Him (وَإِلَیْهِ تُرْجَعُونَ), and there you will receive the recompense—reward or punishment—for your deeds.

1. A question and its answer: With regard to the verses under discussion, a question is raised as to whether the polytheists’ inquiry about the actual occurrence of divine punishment was mockery or a genuine question. Some have argued that a genuine question indicates doubt, and that this was not characteristic of the polytheists. However, many among the polytheists were in a state of doubt and hesitation, and within them was a group that, despite being aware of the truthfulness of the Messenger of God PBUH & His Pure Progeny, rose in opposition due to obstinacy, prejudice, and hostility. When this state of affairs is taken into account, it becomes clear that their posing of a genuine question is not implausible. 2. The meaning of “nadāmah” (remorse): The term nadāmah denotes remorse over an action whose undesirable consequences have become apparent, regardless of whether one is able to remedy it or not. The remorse of the criminals on the Day of Resurrection is of a different kind: it is concealed because expressing it openly would lead to even greater disgrace and humiliation.

See ayat 58 for tafseer.

As indicated in some of the preceding verses, certain discussions have concerned the Qur’an and have referred to the opposition of the polytheists. In the present verses, in the same context, the discourse again turns to the Qur’an. First, addressing all humanity with a universal message, the Qur’an declares: O people, there has come to you an exhortation from your Lord (يَااَیُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ), and a healing for what is in the hearts (وَشِفَاءٌ لِمَا فِي الصُّدُور), and guidance (وَهُدًى), and mercy for the believers (وَرَحْمَةٌ لِلْمُؤْمِنِينَ). In this verse, four attributes of the Qur’an are mentioned. To understand them, one must first consider their lexical meanings. Waʿẓ (and mawʿiẓah), as explained in the lexicons, refers to an admonition that contains an element of warning; however, its meaning is broader than this. As the renowned Arab scholar al‑Khalīl notes, mawʿiẓah denotes the remembrance of good deeds accompanied by tenderness of heart. In essence, every form of admonition that affects the addressee—whether by warning against evils or by inclining the heart toward virtues—is termed waʿẓ or mawʿiẓah, though this does not imply that every admonition will necessarily be effective; rather, it acts upon receptive hearts. The phrase a healing for what is in the breasts refers to healing from spiritual and moral ailments, such as miserliness, rancor, envy, cowardice, polytheism, and hypocrisy—all of which are spiritual diseases. Guidance means finding the path toward the intended goal, that is, the overall perfection, growth, and positive development of the human being. Mercy denotes the material and spiritual blessings bestowed by God upon human beings; as noted in the lexicons, when mercy is attributed to God it signifies the bestowal of blessings, whereas when attributed to human beings it signifies compassion and kindness. In these verses, the education and perfection of the human being under the shade of the Qur’an are, in fact, described in four stages. The first stage is admonition and exhortation. The second stage is the purification of the human soul from various moral vices. The third stage is guidance, which follows purification. And the fourth stage is that the human being becomes worthy of the descent of divine mercy and blessings. These stages occur sequentially, and it is noteworthy that all of them are realized under the guidance of the Qur’an. It is the Qur’an that admonishes humanity; it is the Qur’an that cleanses the heart of the rust of sin and evil traits; it is the Qur’an that illuminates hearts with the light of guidance; and it is the Qur’an that becomes the cause for the descent of divine blessings upon both individuals and society. In Nahj al‑Balāghah, Imam ʿAli b. Abi Talib (peace be upon him), in a comprehensive statement, has beautifully clarified this reality. He states: فاستشفوه من أدوائكم واستعينوا به على لأوائكم فإن فيه شفاء من أكبر الداء وهو الكفر والنفاق والغيّ والضلال. “Seek healing through the Qur’an for your ailments, and seek its assistance in your difficulties, for within it is a cure for the greatest disease, namely disbelief, hypocrisy, deviation, and misguidance” (Nahj al‑Balāghah, Sermon 176). This shows that the Qur’an is a prescription effective for treating the various moral and social diseases of both the individual and society. This is a truth that many Muslims have forgotten; instead of benefiting from this healing remedy, they seek their cure in other systems, having reduced this great heavenly book merely to recitation, rather than reflection and practice. In the next verse, to complete the discussion and to emphasize the greatness of this divine blessing—the Qur’an, which surpasses all other blessings—it is declared: Say: in the grace of God and in His mercy, in that let them rejoice (قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا), referring to the descent of this great heavenly book, which encompasses all blessings, rather than rejoicing in amassed wealth, lofty positions, or the abundance of tribe or clan. For this is better and superior to all that they accumulate (هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ).

The second stage consists in purifying the noble human soul from various moral vices. The third stage is guidance, which occurs after purification, and the fourth stage is that the human being becomes worthy of being encompassed by the Lord’s mercy and blessings. These stages follow one another, and it is noteworthy that all of them are realized under the shade of the Qur’an. It is the Qur’an that exhorts people; it is the Qur’an that washes away the rust of sin and evil traits from the heart; it is the Qur’an that illuminates hearts with the light of guidance; and it is the Qur’an itself that becomes the cause for the descent of divine blessings upon both the individual and society. In Nahj al‑Balāghah, Imam ‘Alī (peace be upon him), in a comprehensive discourse, has expressed this truth with great eloquence. He says: فاستشفعوہ من ادوائکم و استعینوا بہ علی لاوائکم فان فیہ شفاء من اکبر الداء وھو الکفر و النفاق و الغی و ضلال. Seek healing from the Qur’an for your ailments and seek its help in resolving your difficulties, for within it is the cure for the greatest disease, namely unbelief, hypocrisy, and misguidance (Nahj al‑Balāghah, Sermon 176). This shows that the Qur’an is a remedy effective for treating the diverse moral and social maladies of both the individual and society. It is a truth that Muslims have forgotten; instead of benefiting from this healing medicine, they seek remedies in other systems, having relegated this great heavenly book merely to recitation rather than reflection and practice. In the next verse, to complete the discussion and to emphasize this great divine blessing—namely, the Noble Qur’an, which surpasses every other blessing—it is stated: O Prophet, say that people should rejoice in the bounty of God and His boundless mercy, and in the revelation of this great heavenly book that encompasses all blessings, rather than in heaps of wealth, lofty rank, or the multitude of tribe and clan (قُلْ بِفَضْلِ اللهِ وَبِرَحْمَتِہِ فَبِذَلِکَ فَلْیَفْرَحُوا). For this endowment is better and superior to all that they accumulate; none of it is comparable to it (ھُوَ خَیْرٌ مِمَّا یَجْمَعُونَ).

1. Is the heart the center of emotions? The apparent meaning of the first verse under discussion, and of several similar Qur’anic verses, is that the center of moral maladies is the heart. At first glance, one might object that all moral qualities and intellectual and emotional states pertain to the human soul, whereas the heart merely functions as an automatic pump responsible for circulating blood, irrigating bodily cells, and supplying them with nourishment. The response is that, while it is true that the heart is tasked with regulating the human body and that psychological matters pertain to the soul, there is a subtle point which, once considered, clarifies the Qur’an’s intent in this expression. Within the human body there are centers, each of which serves as the immediate locus for the manifestation of psychic actions; that is, each responds instantly to particular psychic acts and reactions. One such center is the brain. In other words, the brain functions as an instrument by which the soul engages intellectual activity. Hence, during reflection and deliberation, blood flows rapidly to the brain; its molecules (Molecules) become more active, absorb more nourishment, and transmit more signals. By contrast, when emotions are involved—such as love and affection, resolve, anger, rancor, envy, or forgiveness—remarkable activity is observed in the heart. At times the heartbeat accelerates sharply; at other times cardiac activity becomes so weak that it seems the heart may cease functioning. At moments we feel as though our heart is about to burst. All of this reflects the close relationship between the heart and these psychological states. For this reason, the Qur’an ascribes faith to the heart: ولما یدخل الایمان فی قلوبکم، “and faith has not entered your hearts” (al‑Ḥujurāt 14). Likewise, ignorance, obstinacy, and refusal to submit to the truth are described as blindness of the heart: ولٰکن تعمی القلوب التی فی الصدور، “rather, the hearts within the breasts are blind” (al‑Ḥajj 46). It should also be noted that at times of rancor or envy one senses a particular effect in the heart; the heat of these psychological fires is first felt there. Beyond all of this, it has previously been indicated that one meaning of qalb is the human intellect or soul; thus, it is not restricted to the physical organ within the chest. This itself serves as an internal explanation of the Qur’anic usage of qalb—though not for all verses, since some explicitly specify the hearts within the breasts (reflect carefully). 2. What is the difference between “فضل” and “رحمت”? In the second verse under discussion, reference is made to faḍl and raḥmah. The question arises as to their distinction, and exegetes have offered various views. (a) Some understand divine faḍl to refer to outward, manifest blessings, and raḥmah to inward, spiritual blessings; in other words, one denotes material bounty and the other spiritual bounty (indeed, in many Qur’anic verses, “وابتغوا من فضله” or “لتبتغوا من فضله” refers to the pursuit of provision and material benefit). (b) Others hold that divine faḍl signifies the commencement of blessing, while raḥmah signifies its continuance; considering that faḍl means bestowal, this interpretation is intelligible insofar as the subsequent mention of raḥmah implies an added dimension. The reports stating that faḍl refers to the Messenger and the blessing of prophethood, while raḥmah refers to ‘Alī and the blessing of wilāyah, may be pointing to this sense: the Messenger is the initiator of Islam, and ‘Alī (peace be upon him) is the cause of its continuance and enduring life (the former a generating cause and the latter a sustaining cause). (For these reports, see Tafsīr Nūr al‑Thaqalayn, vol. 2, pp. 307–308.) (c) Another possibility is that faḍl refers to God’s general bounty that encompasses both friend and foe, while raḥmah, in light of the phrase لِلْمُؤْمِنِينَ in the preceding verse, denotes His special mercy reserved for the believers. (d) Yet another interpretation identifies faḍl with faith and raḥmah with the Qur’an, which was the subject of the preceding verse. These meanings are largely compatible and may be gathered within a comprehensive understanding of faḍl and raḥmah.

See ayat 61 for tafseer.

See ayat 61 for tafseer.

In the preceding verses, the Qur’an spoke of divine exhortation, guidance, and mercy. In these verses, in the same context, discussion turns to the fabricated laws and false rulings of the polytheists. For one who believes in God and knows that all blessings and provisions come from Him must also accept that determining rulings concerning these blessings—declaring what is lawful and unlawful—belongs exclusively to God. Intervening in this matter without His command and permission is not valid. In the first verse under discussion, the address is directed to the Messenger of God PBUH & His Pure Progeny: Say to them: have you considered the provision that God has sent down for you, and yet you have deemed some of it unlawful and some lawful? (قُلۡ اَرَءَیۡتُمۡ مَّاۤ اَنۡزَلَ اللّٰہُ لَکُمۡ مِّنۡ رِّزۡقٍ فَجَعَلۡتُمۡ مِّنۡہُ حَرَامًا وَّ حَلٰلًا). In accordance with their baseless customs, they declared certain animals sāʾibah, others baḥīrah, and still others waṣīlah (these terms referred to specific livestock set apart due to superstitious criteria of breeding). Likewise, they prohibited certain agricultural produce and deprived themselves of these pure blessings. Yet it is not within their authority to determine what should be lawful or unlawful; this belongs only to their Lord and Creator. Therefore, God commands: Say: has God granted you permission, or are you fabricating a lie against God? (قُلۡ اَاللهُ اَذِنَ لَکُمۡ اَمۡ عَلَی اللهِ تَفۡتَرُوۡنَ). There are only two possibilities here: either such legislation is by God’s permission or it is a false attribution. Since the former is not the case, it can be nothing but fabrication. Having established that through their self‑made rulings they have deprived themselves of divine blessings and forged lies against the Sacred Being of God, the verse continues: What do those who fabricate lies against God think about the Day of Resurrection? (وَمَا ظَنُّ الَّذِینَ یَفۡتَرُوۡنَ عَلَی اللهِ الۡکَذِبَ یَوۡمَ الۡقِیٰمَۃِ). Do they have any plan to escape that painful punishment? Yet God is possessor of bounty toward humankind (اِنَّ اللهَ لَذُو فَضۡلٍ عَلَی النَّاسِ), and thus He does not hasten to punish them for such deeds. But instead of benefiting from this divine respite—taking admonition, expressing gratitude, and returning to God—most of them are ungrateful (وَلٰکِنَّ اَکۡثَرَہُمۡ لَا یَشۡکُرُوۡنَ). One possible interpretation here is that the general permissibility of God’s provisions—except for a few harmful or impure exceptions—is itself a great divine blessing, yet many people respond with ingratitude by inventing baseless prohibitions and depriving themselves without evidence. Lest it be imagined that this divine forbearance is due to lack of awareness, the final verse under discussion states with remarkable clarity that God is fully aware of every detail, down to the smallest particle in the heavens and the earth. It declares: You are not engaged in any state, nor do you recite any portion of the Qur’an, nor do you perform any deed, except that We are witnesses over you when you enter into it (وَمَا تَکُوۡنُ فِی شَاۡنٍ وَّ مَا تَتۡلُوۡا مِنۡہُ مِنۡ قُرۡاٰنٍ وَّ لَا تَعۡمَلُوۡنَ مِنۡ عَمَلٍ اِلَّا کُنَّا عَلَیۡکُمۡ شُہُوۡدًا اِذۡ تُفِیۡضُوۡنَ فِیۡہِ). The plural shuhūd (“witnesses”) indicates that not only God but also His obedient angels, appointed to observe human deeds, are witnesses to all actions. The use of the plural with respect to God signifies the majesty of His station and the readiness of His agents to obey His command. The verse then reinforces the theme of divine omniscience: Not even the weight of an atom in the earth or in the heaven escapes your Lord’s knowledge—nor anything smaller or greater than that—except that it is recorded in a clear Book (وَمَا یَعۡزُبُ عَنۡ رَّبِّکَ مِنۡ مِّثۡقَالِ ذَرَّۃٍ فِی الۡاَرۡضِ وَ لَا فِی السَّمَآءِ وَ لَاۤ اَصۡغَرَ مِنۡ ذٰلِکَ وَ لَاۤ اَکۡبَرَ اِلَّا فِیۡ کِتٰبٍ مُّبِیۡنٍ). Here, “the clear Book” alludes to the all‑encompassing divine knowledge, often referred to as the Preserved Tablet (al‑lawḥ al‑maḥfūẓ).

1. The right to legislate belongs exclusively to God: From the concise expressions of the above verses, it becomes clear that the authority to legislate belongs solely to God. Whoever undertakes to legislate without His command and permission commits false attribution and fabrication against God. This is because sustenance and all the blessings of existence descend from Him, and in reality He alone is their true owner. Hence, He alone has the right to declare something lawful or unlawful. In this, His rulings are entirely for the benefit of His servants and for their perfection and growth; He has no need of them whatsoever. Nevertheless, sovereignty and legislation belong to Him—except insofar as He may grant permission to a prophet to legislate within certain bounds. Many traditions indicate that the Messenger of Islam PBUH & His Pure Progeny declared certain matters obligatory or prohibited—referred to in the language of the traditions as farḍ al‑nabī—yet all of this remained subject to God’s command and consisted of delegated authority entrusted to the Prophet PBUH & His Pure Progeny. The phrase “Allah has permitted you” itself indicates that God may grant such authorization. This issue relates to the doctrinal discussion of legislative authority (wilāyah tashrīʿiyyah), which is addressed in detail elsewhere. 2. The “descent” of provision: In the above verses, sustenance (rizq) is described with the term descent (nuzūl), even though we know that, literally speaking, only rain descends from the heavens. This expression may be used because life‑giving rain is the primary foundation of all provision, or because descent here is employed in a figurative sense. Such usage is common in everyday speech: when a command or favor is issued by a superior to a subordinate, it is said to have come “from above.” 3. An argument in legal theory: Scholars of uṣūl al‑fiqh have inferred from the statement “Has God permitted you, or do you fabricate against God?” the principle of the non‑authoritativeness of conjecture (aṣl ʿadam ḥujjiyyat al‑ẓann), arguing that no ruling may be attributed to God without certainty, for otherwise it would amount to fabrication, which is forbidden. This reasoning, however, is not without objection, and those objections are discussed in works of legal theory. 4. A practical lesson: Another important lesson drawn from these verses is that legislating in opposition to God’s law is a practice of jāhiliyyah (ignorance). Such people presumed themselves entitled to fabricate laws from immature and deficient reasoning. A true God‑worshipper can never adopt such a stance. When, in our own time, some people claim faith in God yet seek non‑Islamic laws, or declare Islamic law impractical and attempt to devise alternatives, they are likewise heirs to the practices of jāhiliyyah. Authentic Islam is indivisible: when one affirms Islam, one must accept its laws. Claims that all its laws are no longer applicable are baseless and rooted in Westernization and self‑assertion. At the same time, Islam’s comprehensiveness allows, in certain domains, the articulation of principles while leaving room—through consultation (shūrā)—for adaptation to the demands of each era. 5. Three dimensions of divine knowledge: In the final verse under discussion, three aspects of God’s all‑encompassing knowledge are highlighted. It states that you are not in any state, nor do you recite any part of the Qur’an, nor do you perform any action, without God being a witness over you. These expressions correspond to human thought, speech, and deed. God knows our deeds, hears our words, and is fully aware of our thoughts and intentions; nothing lies outside His knowledge. Intention precedes speech, and speech precedes action; accordingly, the verse follows this very order. Notably, the first two stages are mentioned in the singular address to the Prophet PBUH & His Pure Progeny, since reciting revelation pertains directly to him, while the third—action—is addressed in the plural to encompass all believers, for acting upon the message concerns the entire community. 6. Constant divine surveillance: This final verse contains a profound lesson capable of guiding Muslims to the path of truth and restraining deviation. If internalized, it can give rise to a righteous and purified society. The lesson is this: every step we take, every word we utter, every thought we entertain, every glance we cast, and every state we experience is observed not only by God but also by His angels. Even the smallest movement in the vast expanses of heaven and earth escapes neither God’s vision nor His record; all is inscribed in the Preserved Tablet without error or omission—whether in God’s infinite knowledge, in the record of the noble angels, or in our own book of deeds. For this reason, Imam Jaʿfar al‑Ṣādiq (peace be upon him) said: Whenever the Messenger of God PBUH & His Pure Progeny recited this verse, he would weep intensely. (Majmaʿ al‑Bayān, vol. 5, p. 116). If the Messenger of God—despite his sincerity, devotion, service to creation, and worship of the Creator—was filled with such awe before God’s knowledge, then the condition of others is all the more evident.

See ayat 65 for tafseer.

See ayat 65 for tafseer.

See ayat 65 for tafseer.

From the preceding verses it became clear how the hypocrites regarded the sources of strength as means of weakness and used propaganda to create division and discord among the Muslims. In the verses under discussion, another aspect of their schemes and methods is highlighted. The first verse shows that, in order to protect the Messenger of God PBUH & His Pure Progeny from the plots of the hypocrites, God would at times unveil their secrets and inform the Muslim community of them, so that the believers might remain alert, not be deceived, and so that the hypocrites themselves might be reminded of their true standing and rein in their behavior. Because of this, the hypocrites often lived in fear and confusion. Referring to this state, the Qur’an declares: “The hypocrites fear lest a surah be revealed concerning them, informing them of what is in their hearts” (يَحْذَرُ الْمُنَافِقُونَ أَنْ تُنَزَّلَ عَلَيْهِمْ سُورَةٌ تُنَبِّئُهُمْ بِمَا فِي قُلُوبِهِمْ). Yet, despite this fear, their extreme hostility and obstinacy prevent them from restraining themselves from mocking the Prophet’s actions; they continue their ridicule unabated. Therefore, at the end of the verse, God commands His Prophet PBUH & His Pure Progeny to say to them: “Mock as much as you wish; surely God will bring forth that which you fear” (قُلِ اسْتَهْزِئُوا إِنَّ اللَّهَ مُخْرِجٌ مَا تَحْذَرُونَ). The imperative “mock” here is not a genuine command but a form of threat, similar to saying to an enemy, “Do whatever harm you can—we will respond decisively.” This kind of expression belongs to the language of warning. Implicitly, the verse indicates that the hypocrites were fully aware, deep within their hearts, of the truth of the Prophet’s call and of his connection with God. Despite this awareness, their obstinacy and enmity led them to opposition rather than submission. That is why the Qur’an says they feared the revelation of verses that would expose the secrets hidden in their hearts. It should be noted that the phrase “revealed upon them” does not mean that such verses were addressed directly to the hypocrites; rather, they were revealed about them and against them, even though they descended upon the Messenger of God PBUH & His Pure Progeny. In the following verse, God points to yet another tactic of the hypocrites: “If you ask them why they said such things or committed such acts, they will surely say: ‘We were only indulging in idle talk and joking’” (وَلَئِنْ سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ). The word khawḍ originally signifies wading step by step into water; later it came to be used metaphorically for engaging in various matters, and in the Qur’an it frequently refers to embarking upon reprehensible or improper discourse. In reality, this was a calculated escape strategy. They carefully devised conspiracies and uttered poisonous remarks: if their plot succeeded unnoticed, they would achieve their sinister aims; if it was exposed, they would conceal themselves behind the guise of humor and jest, hoping thereby to evade punishment and public reaction. Such methods were not unique to the hypocrites of that era; rather, hypocrites in every age follow similar patterns. By presenting serious agendas under the cloak of jokes or amusement, they reap benefits either way—success if their aim is achieved, or impunity if they retreat behind claims of harmless humor. However, the Qur’an announces certain accountability for them and instructs the Messenger PBUH & His Pure Progeny to confront them openly: “Is it God, His signs, and His Messenger that you were mocking?” (قُلْ أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنْتُمْ تَسْتَهْزِئُونَ). Can everything be subject to mockery— even God, the Qur’anic revelations, and the Messenger? Are the most fundamental principles of Islam material for jest? Can acts such as frightening the Prophet’s camel in a perilous mountain pass—exposing him to the risk of falling—be dismissed as mere joking? Likewise, can ridiculing divine signs or mocking the Prophet’s predictions of future victories be regarded as innocent amusement? All this testifies that they harbored dangerous intentions, which they sought to hide under these pretexts. Thereafter, God commands the Prophet PBUH & His Pure Progeny to tell them plainly: “Offer no excuses” (لَا تَعْتَذِرُوا), “for you have disbelieved after your belief” (قَدْ كَفَرْتُمْ بَعْدَ إِيمَانِكُمْ). This suggests that the individuals in question were not, at the outset, among the openly declared hypocrites, but rather belonged to those of weak faith. After these events, however, they chose the path of disbelief. Another interpretation is that they had been hypocrites from the beginning, yet because no manifest wrongdoing had appeared earlier, the Prophet PBUH & His Pure Progeny and the Muslims were obliged to treat them outwardly as believers. When their true state was exposed after the events surrounding the expedition of Tabuk, they were warned that they would no longer be counted among the believers. Finally, the verse concludes: “If We pardon one group among you, We shall punish another group because they were criminals” (إِنْ نَعْفُ عَنْ طَائِفَةٍ مِنْكُمْ نُعَذِّبْ طَائِفَةً بِأَنَّهُمْ كَانُوا مُجْرِمِينَ). This indicates that those worthy of pardon are those who wash away the marks of sin through sincere repentance, while others persist in wrongdoing and thus merit punishment. Numerous traditions under this verse report that some among these hypocrites repented sincerely, whereas others remained steadfast upon their corrupt path.

1. What is meant by “glad tidings” (bushrā)? In the verses above, God speaks of the glad tidings granted to His friends in this world and in the Hereafter. Exegetes have differed as to the precise meaning of these glad tidings. Some restrict them to the reassurance and announcement given by the angels to the believers at the moment of death and departure from this world, as in the verse: “And rejoice in the Garden which you were promised” (وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ; Ḥā‑Mīm al‑Sajdah 30). Others interpret them as referring to the promise of victory over enemies and eventual authority on earth for believers who remain faithful and righteous. However, as noted earlier, the expression is general: al‑bushrā appears with the definite article of generic inclusion, indicating an expansive meaning that encompasses every form of glad tidings, success, and divine favor. All of the examples mentioned above are included within it. In reality, each of them represents a particular manifestation of this comprehensive promise. Likewise, interpretations found in some traditions that understand it as referring to true dreams and righteous visions point to the fact that even smaller forms of glad tidings fall within the scope of al‑bushrā, not that its meaning is limited to them. In fact, as previously emphasized, it is a natural and ontological effect of faith and piety that they remove fear and anxiety from the human soul—fear that arises from doubt, hesitation, sin, and various moral corruptions. How could someone devoid of faith and spirituality ever experience true tranquility? Such a person resembles a rudderless ship caught in a storm, threatened at every moment by towering waves and open whirlpools. How could one who has oppressed others, shed blood, and usurped rights rest peacefully? Unlike the believers, such a person cannot enjoy tranquil sleep; instead, he is haunted by frightening dreams in which he is surrounded by enemies. This itself testifies to the inner unrest and turbulence of the soul. It is a natural reality that a criminal or oppressor—especially one who is being pursued—often dreams of horrors, imagining himself chased or seized, or hearing the cries of the oppressed and slain rising from the depths of his unconscious, plunging him into distress. Thus, on awakening, he may cry out in desperation, like Yazīd: “What have I to do with al‑Ḥusayn?” or like al‑Ḥajjāj: “What have I to do with Saʿīd ibn Jubayr?” 2. Some traditions from the Imams of guidance: Beneath these verses, valuable traditions have been transmitted from the Imams of the Ahl al‑Bayt (peace be upon them). Among them, the Commander of the Faithful, ʿAlī (peace be upon him), recited the verse “Behold! Surely the friends of God…” and asked his companions: “Do you know who the friends of God are?” They replied: “O Commander of the Faithful, you tell us.” He said: “They are we, and our followers; and those who will follow us after us—blessed are we, and even more blessed are they.” Someone asked: “O Commander of the Faithful, why are they more blessed than us? Are we and they not upon the same path?” He replied: “No, for burdens will be placed upon them that were not placed upon you, and they will endure trials you did not face.” (Tafsir Nūr al‑Thaqalayn, vol. 2, p. 309) In Kamāl al‑Dīn, through Abū Baṣīr, it is reported that Imam Jaʿfar al‑Ṣādiq (peace be upon him) said: “Blessed are the Shiʿa of our Qaʾim who await his appearance during his occultation and obey him at the time of his manifestation. They are the friends of God, upon whom there shall be no fear, nor shall they grieve.” (Nūr al‑Thaqalayn, vol. 2, p. 309) Another narration relates that one of the companions of Imam al‑Ṣādiq (peace be upon him) said that the Imam declared: “The followers of this path, at the final moments of life, behold things that illuminate their eyes.” The narrator persistently asked what they would see, repeating the question many times. Each time the Imam replied only: “They will see.” At the end of the gathering, the Imam turned to him and said: “You insist on knowing what they will see?” I replied: “Yes,” and began to weep. Moved by compassion, the Imam said: “They will see those two.” I asked: “Which two?” He replied: “The Messenger of God PBUH & His Pure Progeny and ʿAlī (peace be upon him). No believer departs this world without seeing these two, who bring him glad tidings.” Then he added: “God has mentioned this in the Qur’an.” When asked where, he said: “In Surah Yūnus, where He states: ‘Those who believe and are God‑fearing, for them are glad tidings in the life of this world and in the Hereafter.’” Similar traditions exist. Clearly, these narrations point to certain manifestations of the glad tidings assigned to believers of faith and piety, not to all of them collectively. It is also evident that this vision is not a perception by the physical body, but a vision through the intermediary, barzakhī form; for we know that in the intermediate realm of barzakh—which stands between this world and the Hereafter—the human soul remains with a subtle, intermediate body.

See ayat 67 for tafseer.

The verses under consideration return to the issue of monotheism (Tawhid) and polytheism (Shirk). This issue is among the most important discussions of Islam and this Surah. In these verses, the polytheists are taken to task, and their helplessness and powerlessness are proven. First, it is stated: Behold! Verily, to Allah belong all who are in the heavens and on the earth (and they are His property) (اَلاَإِنَّ لِلَّہِ مَنْ فِی السَّمَاوَاتِ وَمَنْ فِی الْاَرْضِ). When persons are His property and for Him, then the things in this world are, a fortiori, His and for Him. Based on this, He is the owner of the entire universe. In this state, how is it possible that His possessions could be His partners? It is further stated: Those who call upon partners besides Allah do not follow reason and logic, and they have no authority or evidence for their claim (وَمَا یَتَّبِعُ الَّذِینَ یَدْعُونَ مِنْ دُونِ اللهِ شُرَکَاءَ). They only follow baseless ideas and conjectures (إِنْ یَتَّبِعُونَ إِلاَّ الظَّن). Rather, they only speak from estimation and tell lies (وَإِنْ ھمْ إِلاَّ یَخْرُصُونَ). In the lexicon, "Kharṣ" (خرص) has come to mean "lie" as well as "estimation" and "conjecture and surmise." In fact, as Raghib has said in *Al-Mufradat*, it means the gathering of fruits and was later used to mean gathering for calculation. Furthermore, it refers to estimating and assessing the fruits on trees, and since the estimation sometimes turns out to be wrong, this root word has also come to mean "lie." As a principle, the characteristic of following baseless conjecture is that a person eventually ends up in the valley of falsehood. The basis for those who declared idols as partners to God was nothing more than delusions. Delusions that are difficult for us to imagine—how is it possible that a person can make lifeless forms and statues and then consider his own creation to be his Lord and Master, entrust his destiny to it, and seek solutions to his problems from it? Can this be called anything other than falsehood and the acceptance of falsehood? By reflecting a little on this verse, a general principle can be derived from it, which is that whoever follows baseless conjecture eventually arrives at falsehood. Truth and veracity are founded on certainty, while the edifice of falsehood stands on the support of baseless conjecture and surmise. After this, to complete the discussion, to point out the path of knowing God, and for distancing from polytheism and idol-worship, an aspect of divine blessings is indicated. This aspect points to the system of creation and the greatness, power, and wisdom of Allah. It is stated: He it is Who has made the night for you that you may rest therein (ھُوَ الَّذِی جَعَلَ لَکُمْ اللَّیْلَ لِتَسْکُنُوا فِیہِ). And the day, lightsome (وَالنّھَارَ مُبْصِرًا). This system of light and darkness, which has been mentioned repeatedly in the Quran, is an amazing and fruitful system in which, for a period, the arena of human life is illuminated by the radiance of light. This period is dynamic and motivates man to strive and act. The other period is the restful night, wrapped in dark curtains. Through this night, the tired soul and body are prepared again for work and movement. Yes, in this calculated system, there are verses and signs of the Lord's power, but for those who have hearing ears and listen to the truths (إِنَّ فِی ذَلِکَ لَآیَاتٍ لِقَوْمٍ یَسْمَعُونَ). Those who listen and perceive, and who, after perceiving the truth, put it to use and act upon it.

1. Night is for rest and tranquility: In the verse under discussion, the purpose of the creation of night is stated to be rest and tranquility. This is an established scientific fact which contemporary knowledge has elevated to the level of certainty: the covering of darkness not only enforces a natural suspension of daytime activity, but also has a direct effect on the human nervous system and that of other living beings, providing them with repose, sleep, and calm. How unaware are those who spend the night in indulgence and pass the day—especially the invigorating early morning—in sleep. For this reason, the physical faculties of such people remain perpetually unbalanced and restless. 2. The meaning of “وَالنَّهَارَ مُبْصِرًا”: The root abṣār signifies vision or seeing. Accordingly, the expression “وَالنَّهَارَ مُبْصِرًا” would literally mean that God has made the day “seeing.” However, the day is not itself a seeing entity; rather, it is that which makes seeing possible. This is a refined metaphor and trope belonging to the category of describing the cause with the attributes of the effect (tawṣīf al‑sabab bi‑awṣāf al‑musabbab). In the same manner, night is sometimes described as “لَیْلٌ نَائِمٌ” (“a sleeping night”), even though the night does not sleep; rather, it is the cause that enables people to sleep. 3. Does the verse negate every kind of conjecture (ظن)? In the verses under consideration, conjecture and supposition are censured once and rejected. However, bearing in mind that the discourse concerns the absurd and groundless notions of idol‑worshippers, it can be stated that the term “ظن” here does not denote a rationally considered conjecture—the kind that, in certain contexts such as testimony, apparent meanings of words, admissions, and documents, is regarded as authoritative. Therefore, these verses cannot be taken as evidence for the absolute invalidity of ظن as a proof.

See ayat 70 for tafseer.

See ayat 70 for tafseer.

In these verses as well, the discussion about the polytheists continues. Here, one of their slanders regarding the sacred being of God is mentioned. It is stated: They said that God has chosen a son for Himself (قَالُوا اتَّخَذَ اللهُ وَلَدًا). This was first said by the Christians about Hazrat Isa. Then the idolaters of the era of ignorance said it about the angels; they considered the angels to be God's daughters. And similarly, the Jews said this about Hazrat Uzair. The Quran answers these people in two ways. First, that God is free from every kind of flaw and defect and is independent of all things (سُبْحَانَہ ُھُوَ الْغَنِیُّ). This is an indication that the need for offspring is either due to a need for physical strength and help, or it is due to a spiritual and emotional need. And since God is free from every flaw, defect, and any kind of deficiency, and His being is pure, self-sufficient, and independent, it is therefore not possible for Him to choose a son for Himself. "To Him belongs all that is in the heavens and all that is in the earth" (لَہُ مَا فِی السَّمَاوَاتِ وَمَا فِی الْاَرْضِ). In that case, what meaning is left for a son for Him, who would give Him comfort or help Him? It is an interesting point that here "اتخذ" (chose and adopted) is used. This expression indicates that their view was not that a son was born to God, but rather they said that God had chosen an existing being as His child, just as some people who do not have children adopt a child from an orphanage or the like. In any case, these short-sighted, ignorant people had fallen into error in comparing the Creator and the creation, and they had conceived of God's independent being as being like their own needy and dependent existence. The second answer the Quran gives them is that whoever makes a claim must present some proof for their claim. "Do you have any proof for this matter?" No, you have no proof for this claim (إِنْ عِنْدَکُمْ مِنْ سُلْطَانٍ بِھَذَا اَتَقُولُونَ عَلَی اللهِ مَا لاَتَعْلَمُونَ). Meaning, even if you hypothetically do not accept the first proof, you still cannot deny the fact that your statement is a slander and a saying that has no knowledge as its basis. ـــــــــــــــــــــــــــــــــــــــــــــــــــــــ The next verse mentions the ominous outcome of leveling slander against God. God Almighty, addressing His Prophet (PBUH), says, "Say to them: Those who invent lies against God will never succeed" (قُلْ إِنَّ الَّذِینَ یَفْتَرُونَ عَلَی اللهِ الْکَذِبَ لاَیُفْلِحُون). Suppose that through their lies and slanders they attain the wealth and riches of the world for a few days, this is only a fleeting enjoyment of this world. After that, they will return to Us, and We will make them taste the severe punishment because of their disbelief (مَتَاعٌ فِی الدُّنْیَا ثُمَّ إِلَیْنَا مَرْجِعُھُمْ ثُمَّ نُذِیقُھُمْ الْعَذَابَ الشَّدِیدَ بِمَا کَانُوا یَکْفُرُونَ). In fact, in this verse and the one before it, two types of punishments are mentioned for the liars who attribute the choosing of a son to God. One is that lies and slander will never be the cause of their success and will never lead them to their goal; rather, they will wander astray, and misfortune and defeat will seize them. The second is that, suppose they manage to keep a few people in heedlessness with these words and achieve some purpose from the religion of idol-worship, however, this benefit has no permanence or perpetuity, and God's eternal punishment awaits them. ـــــــــــــــــــــــــــــــــــــــ

1. “سُلْطَان”: In this context, the term “سُلْطَان” is used in the sense of “evidence.” It is more expressive and forceful than the word “دلیل,” because it also conveys the meaning of a guiding and prevailing proof. The literal sense of “سُلْطَان” is that which enables a person to dominate or prevail over an opponent. Accordingly, this term is particularly suited to contexts of debate, disputation, and argumentation, and points to a compelling and decisive proof that subdues the other side. 2. “مَتَاع”: This term means “that from which a person derives benefit.” Its scope is very broad and encompasses all means of life and material blessings. In al‑Mufradāt, al‑Rāghib states: “كل ما يُنتفع به على وجهٍ ما فهو متاع ومتعة”—everything from which a person benefits in any manner is called matāʿ or mutʿah. 3. “نُذِيقُهُمْ”: This means “We shall cause them to taste.” This expression, used in reference to divine punishment, indicates that the chastisement reaches them in such an immediate and intimate manner that it is as though they taste it with their own tongues. This wording conveys a meaning even stronger than mere witnessing or physical contact with the punishment, emphasizing its direct and experiential nature. Provide your feedback on BizChat

See ayat 73 for tafseer.

See ayat 73 for tafseer.

From the verses under consideration begins a section of the histories of the prophets and the accounts of earlier communities. In order to awaken the polytheists and opposing groups, God commands His Prophet PBUH & His Pure Progeny to complete the ongoing discourse with reference to the exemplary and admonitory history of former peoples. The account of Prophet Nūḥ (ع) is presented first. It is said: recite to them the account of Nūḥ, when he said to his people: O my people! If my abiding among you and my reminding you of the signs of Allah has become burdensome and unbearable for you, then do whatever lies within your power and do not fall short (وَاتۡلُ عَلَیۡہِمۡ نَبَاَ نُوۡحٍۘ اِذۡ قَالَ لِقَوۡمِہٖ یٰقَوۡمِ اِنۡ کَانَ کَبُرَ عَلَیۡکُمۡ مَّقَامِیۡ وَتَذۡکِیۡرِیۡ بِاٰیٰتِ اللّٰہِ). For I have placed my trust in Allah (فَعَلَی اللّٰہِ تَوَکَّلۡتُ); therefore I neither fear anyone besides Him nor am I anxious. He then adds emphatically: now gather your resolve and call upon your associates—your idols as well—to assist you in carrying out your intention (فَاَجۡمِعُوۡۤا اَمۡرَکُمۡ وَشُرَکَآءَکُمۡ), so that your plan may not remain obscure to you nor any distress remain in your hearts; rather, decide upon my matter with full clarity (ثُمَّ لَا یَکُنۡ اَمۡرُکُمۡ عَلَیۡکُمۡ غُمَّةً). The word ghummah derives from the same root as ghamm and denotes concealment; grief and sorrow are so called because they obscure the heart. He then declares: if you are able, rise up and bring my life to an end, and grant me no respite at all (ثُمَّ اقۡضُوۡۤا اِلَیَّ وَلَا تُنۡظِرُوۡنِی). Prophet Nūḥ (ع) was a mighty messenger of God. His supporters were few, and his enemies extremely numerous and powerful; yet, with the certainty characteristic of the ulū al‑ʿazm prophets, he confronted them with courage and steadfastness. He ridiculed their supposed strength and displayed utter disregard for their plots, beliefs, and idols, thereby delivering a crushing psychological blow to their mindset. Bearing in mind that these verses were revealed in Mecca—at a time when the Messenger of God PBUH & His Pure Progeny was facing circumstances similar to those of Nūḥ (ع), and the believers too were a small minority—the Qur’an intends to instruct the Prophet PBUH & His Pure Progeny likewise not to attach importance to the apparent power of the enemy, but to manifest certainty, courage, and resolve. For their refuge is God, and no power can stand against His might. Some exegetes have even regarded the stand of Nūḥ (ع), and similar episodes in the history of prophets, as a form of miracle, since despite lacking outward means he openly threatened his enemies with defeat and foretold his eventual victory—something inconceivable without divine support. In any case, this serves as a lesson for all Islamic leaders: never to be intimidated by the multitude of enemies, but to rely upon God, and with firm and decisive resolve to challenge them openly and belittle their supposed power, for this is a vital factor in strengthening the morale of the followers of Islam and effecting the spiritual defeat of the enemy. In the following verse, another argument presented by Nūḥ (ع) in affirmation of his truthfulness is reported. He says: If you turn away, then I have not asked you for any reward (فَاِنۡ تَوَلَّیۡتُمۡ فَمَا سَاۡلۡتُکُمۡ مِّنۡ اَجۡرٍ), for my reward is only with Allah (اِنۡ اَجۡرِیَ اِلَّا عَلَی اللّٰہِ). I perform this task for His sake alone and seek recompense only from Him, and I have been commanded to be among those who submit (وَاُمِرۡتُ اَنۡ اَکُوۡنَ مِنَ الۡمُسۡلِمِیۡنَ). This declaration—that he seeks no recompense from people—offers another lesson for divine leaders: in their call and preaching they should not expect any material or moral benefit from people, because such expectations create dependency and become an obstacle to frank proclamation and independent action, thereby diminishing the impact of their mission. Hence, the proper path for Islamic propagation is that its preachers rely on the public treasury for their livelihood, rather than becoming beholden to individuals. In the final verse under discussion, the fate of Nūḥ’s enemies and the fulfillment of his prophecy are related: They denied him, but We saved him and all those who were with him in the Ark (فَکَذَّبُوۡہُ فَنَجَّیۡنٰہُ وَمَنۡ مَّعَہٗ فِی الۡفُلۡکِ). Not only did We grant them deliverance, but We made them successors in place of the wrongdoing people (وَجَعَلۡنٰہُمۡ خَلٰٓئِفَ). And We drowned those who denied Our signs (وَاَغۡرَقۡنَا الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا). Finally, addressing the Messenger of God PBUH & His Pure Progeny, it is said: then observe the end of those who were warned, yet failed to heed divine admonitions—thus do We seal the hearts of those who transgress (فَانۡظُرۡ کَیۡفَ کَانَ عَاقِبَۃُ الۡمُنۡذَرِیۡنَ).

After a concise discussion of the account of Prophet Nūḥ, attention is directed to the prophets who came after him for the guidance of humankind. These are the prophets who appeared before Mūsā (peace be upon him), such as Ibrāhīm, Hūd, Ṣāliḥ, Lūṭ, and Yūsuf (peace be upon them). It is stated: Then after him We sent messengers to their people (ثُمَّ بَعَثْنَا مِنْ بَعْدِهِ رُسُلًا إِلَىٰ قَوْمِهِمْ). They came to their respective communities with clear, manifest, and evident proofs; like Nūḥ, these messengers also possessed convincing rational and miraculous means and divinely guided programs for training and reform (فَجَاءُوهُمْ بِالْبَيِّنَاتِ). However, those who persisted in obstinacy and defiance, and who had earlier risen to deny the previous prophets, also denied these messengers and did not believe in them (فَمَا كَانُوا لِيُؤْمِنُوا بِمَا كَذَّبُوا بِهِ مِنْ قَبْلُ). This was because, due to sinfulness and enmity toward the truth, a veil had been cast over their hearts. Indeed, in this manner We seal the hearts of the transgressors (كَذَٰلِكَ نَطْبَعُ عَلَىٰ قُلُوبِ الْمُعْتَدِينَ).

1. Obstinate Groups: The statement “فَمَا كَانُوا لِيُؤْمِنُوا بِمَا كَذَّبُوا بِهِ مِنْ قَبْلُ” points to the fact that among the communities there were certain groups who never submitted to the call of any prophet or reformer and persistently clung to their own stance. Repeated invitations by the prophets had no effect upon them whatsoever. Thus, this phrase refers to a group that encountered the call of different prophets at two separate times (since the apparent meaning of the sentence is that all the pronouns return to a single referent). Another interpretive possibility mentioned regarding the meaning of the verse is that it refers to two distinct groups: one group existed in the time of Prophet Nūḥ (ع) and denied his call, while the second group came later and followed the former in denying the prophets. According to this reading, the meaning would be: the transgressors of the later communities refrained from believing in that which the earlier communities had already rejected. However, given that those who opposed the call of Prophet Nūḥ (ع) were destroyed during the Flood, the second interpretation appears more plausible. Nevertheless, this requires assuming a distinction between the referents of the plural pronouns in “كانوا لِيُؤْمِنُوا” and “كَذَّبُوا”. 2. “كَذَٰلِكَ نَطْبَعُ عَلَىٰ قُلُوبِ الْمُعْتَدِينَ” is not evidence of compulsion: It is clear that this statement does not serve as proof for determinism, and its correct interpretation lies within the verse itself. It says that God seals the hearts of those who transgress, so that they are no longer able to comprehend. That is, they first commit repeated acts of transgression and excess with respect to divine commands and truth. These continuous transgressions gradually affect their hearts and strip them of the capacity to discern the truth. Eventually, rebellion, disobedience, and sin become their habit and second nature, at which point they no longer submit to any truth. (A detailed discussion of this theme has already been presented in volume one under the commentary on Sūrat al‑Baqarah, verse 8.)

See ayat 78 for tafseer.

See ayat 78 for tafseer.

See ayat 78 for tafseer.

After mentioning the earlier prophets and their communities as living exemplars, discussion first turned to Prophet Nūḥ (peace be upon him), and then to the prophets who came after him. In the verses under consideration, attention is now given to Prophet Mūsā (peace be upon him) and Prophet Hārūn (peace be upon him). Here, part of their continuous struggle and confrontation with Pharaoh and his associates is related. The first verse states: After those earlier prophets, We sent Mūsā and Hārūn to Pharaoh and his chiefs with Our signs (ثُمَّ بَعَثْنَا مِنْ بَعْدِهِمْ مُوسَىٰ وَهَارُونَ إِلَىٰ فِرْعَوْنَ وَمَلَإِهِ بِآيَاتِنَا). (By “آيات” are meant the multiple miracles brought by Prophet Mūsā (peace be upon him) at the outset.) As previously noted, the term malāʾ is used for the glittering elite whose outward splendor fills the eye and who stand out when united; in this verse and similar ones it refers to Pharaoh’s courtiers, associates, and advisers. Although Prophet Mūsā (peace be upon him) was sent to all the people of Pharaoh and also to the Children of Israel, the discourse focuses on Pharaoh and his circle because the ruling class and its supporters hold power in society; therefore, in any reformative or revolutionary program, they must be addressed first. As stated elsewhere: فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ. Pharaoh and his people, however, turned away from the call of Mūsā (peace be upon him) and, instead of submitting to the truth, acted arrogantly (فَاسْتَكْبَرُوا). Due to their arrogance and lack of humility, they paid no heed to the clear truths presented in his call and persisted in their criminal conduct (وَكَانُوا قَوْمًا مُجْرِمِينَ). In the next verse, some aspects of Pharaoh’s confrontation with Mūsā and his brother are described. The first stage consisted of denial, rejection, and false accusation: they accused him of deception, of undermining the way of their forefathers, and of disrupting the social order. Thus, when the truth from God came to them—despite recognizing it by its clarity—they said: This is manifest magic (فَلَمَّا جَاءَهُمُ الْحَقُّ مِنْ عِنْدِنَا قَالُوا إِنَّ هَٰذَا لَسِحْرٌ مُبِينٌ). The compelling force of Mūsā’s call, the striking miracles, and their growing and astonishing influence deeply troubled Pharaoh’s people. Finding no better response, they labeled him a magician and his works magic—a charge common throughout the history of the prophets, particularly against the Messenger of Islam. Yet Prophet Mūsā (peace be upon him) refuted their slander with clear reasoning, saying: Do you call the truth magic when it has come to you? Is this magic? (قَالَ مُوسَىٰ أَتَقُولُونَ لِلْحَقِّ لَمَّا جَاءَكُمْ أَسِحْرٌ هَٰذَا). Although both magic and miracles may produce effects that influence people, the face of magic—which is falsehood—is entirely distinct from that of miracles, which are truth. The achievements of prophets cannot be equated with those of magicians: magic is aimless, limited, and trivial, whereas prophetic miracles have clear, reformative, revolutionary, and educative objectives. Moreover, magicians do not prosper (وَلَا يُفْلِحُ السَّاحِرُونَ). This statement highlights the distinction between prophetic action and magic from another angle: whereas the earlier argument contrasted the nature and goals of magic and miracles, here the contrast is drawn between the moral states and purposes of magicians and miracle‑bearing prophets. Magic fosters deviation, distraction, and deception; those who practice it seek personal gain—wealth, rank, or power—and never true success. Prophets, by contrast, are seekers of truth, compassionate, pure‑hearted, purposeful, virtuous, and indifferent to worldly gain; their objective is guidance, the welfare of God’s creation, and the reform of all moral and material aspects of human society. Nevertheless, Pharaoh’s people continued their accusations, saying openly to Mūsā: Have you come to turn us away from the ways of our fathers? (قَالُوا أَجِئْتَنَا لِتَلْفِتَنَا عَمَّا وَجَدْنَا عَلَيْهِ آبَاءَنَا). In reality, they appealed to ancestral customs, inherited traditions, and imagined grandeur in order to alienate the masses from Mūsā and Hārūn and to convince them that these prophets sought to undermine the sacred foundations of their society. They then persisted in their claim, alleging that this call to God’s religion was nothing but a deceitful plot to gain dominance on earth (وَتَكُونَ لَكُمَا الْكِبْرِيَاءُ فِي الْأَرْضِ). Since all their own efforts were driven by a desire for tyrannical rule, they projected the same motive onto others. Thus they concluded: We will never believe in you two (وَمَا نَحْنُ لَكُمَا بِمُؤْمِنِينَ). This marked the first phase of their opposition to Prophet Mūsā (peace be upon him).

See ayat 82 for tafseer.

See ayat 82 for tafseer.

See ayat 82 for tafseer.

In these verses, the next stage of the confrontation is described. They refer to Pharaoh’s practical measures against Prophet Mūsā (peace be upon him) and his brother. When Pharaoh observed some of the miracles of Mūsā—such as yad bayḍāʾ and the great serpent in motion—and realized that Mūsā’s claim was not baseless, and that these proofs would at least influence some among his courtiers or the general populace, he decided to respond through action. The Qur’an states that Pharaoh called out and said: Bring to me every learned magician, so that through them I may repel the trouble posed by Mūsā (وَقَالَ فِرْعَوْنُ ائْتُونِي بِكُلِّ سَاحِرٍ عَلِيمٍ). He understood that every task must be approached through its proper channel and by relying on specialists. Either he truly doubted the veracity of Mūsā’s mission and wished to test it in this way, or—more plausibly—he knew that Mūsā was from God but believed that the commotion created by magicians could pacify the masses and temporarily protect them from the growing influence of Mūsā. He reasoned that if Mūsā performed extraordinary acts, they too could produce similar feats, and that accomplishing this through magicians would be relatively easy. The second interpretation appears more convincing. In any case, when the appointed historical day of contest arrived—the day to which the people had been publicly invited—the magicians gathered. Prophet Mūsā (peace be upon him) then turned toward them and said: Cast whatever you are going to cast (فَلَمَّا جَاءَ السَّحَرَةُ قَالَ لَهُمْ مُوسَىٰ أَلْقُوا مَا أَنْتُمْ مُلْقُونَ). The phrase أَلْقُوا مَا أَنْتُمْ مُلْقُونَ essentially means “throw whatever you are capable of throwing,” alluding to the special ropes and staffs they had brought, which were hollow and filled with particular substances that caused movement and agitation when exposed to sunlight. This interpretation is supported by the verses in Sūrat al‑Aʿrāf and Sūrat al‑Shuʿarāʾ. In Sūrat al‑Shuʿarāʾ (43–44), it is stated: Mūsā said to them: Cast what you are going to cast. So they cast their ropes and staffs and said: By Pharaoh’s might, surely we are the victors. They marshaled all their power and cast into the arena everything they had brought. At that point, Mūsā (peace be upon him) said to them: What you have brought is magic; surely Allah will soon nullify it (فَلَمَّا أَلْقَوْا قَالَ مُوسَىٰ مَا جِئْتُمْ بِهِ السِّحْرُ إِنَّ اللَّهَ سَيُبْطِلُهُ). You are corrupt people, for you are serving a tyrannical, oppressive, and rebellious ruler; you have sold your knowledge to reinforce the foundations of a self‑serving regime. This itself is the clearest proof of your corruption, and Allah does not set right the work of corrupters (إِنَّ اللَّهَ لَا يُصْلِحُ عَمَلَ الْمُفْسِدِينَ). In truth, even before Mūsā’s victory over the magicians, any person possessed of reason and discernment could understand that their actions were groundless, for they were working to uphold injustice. Who did not know that Pharaoh was a usurper, a plunderer, an oppressor, and a corrupter? Could those who served such a power be innocent of tyranny and corruption? It was impossible for their actions to be deemed righteous or divine. Hence it was evident that God would nullify such corrupt endeavors. Does the expression سَيُبْطِلُهُ (“Allah will nullify it”) indicate that magic has a real existence which God then renders void, or does it mean that God will expose its falsehood? In Sūrat al‑Aʿrāf (116) it states: When they cast, they bewitched the eyes of the people and struck fear into them (فَلَمَّا أَلْقَوْا سَحَرُوا أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ). This wording does not preclude the presence of concealed means—indeed, the very term سِحْر linguistically implies hiddenness. The magicians made use of certain physical and chemical properties of objects, producing real motion in the ropes and staffs. Yet it can be stated with certainty that, contrary to outward appearances, these ropes and staffs did not become living beings. As the Qur’an says in Sūrat Ṭā‑Hā: Then their ropes and staffs seemed to him, because of their magic, as though they were moving (فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَىٰ). Thus, part of magic rests upon actual effects, while another part is illusion and imagination. In the final verse under discussion, it is stated that Mūsā (peace be upon him) affirmed confidence in the outcome of the confrontation, for God has promised that He will make the truth manifest and will support His prophets through decisive proof and victorious miracles, thereby disgracing and exposing falsehood and corruption—even if the criminal Pharaoh and his entourage detest it (وَيُحِقُّ اللَّهُ الْحَقَّ بِكَلِمَاتِهِ وَلَوْ كَرِهَ الْمُجْرِمُونَ). The phrase بِكَلِمَاتِهِ refers either to God’s promise of victory for the true prophets or to His overpowering and compelling miracles.

See ayat 86 for tafseer.

See ayat 86 for tafseer.

See ayat 86 for tafseer.

In these verses, another episode from the revolutionary confrontations between Pharaoh and Prophet Mūsā (peace be upon him) is related. At the outset, the condition of those who believed in Mūsā (peace be upon him) is described. It is stated: After this event, none believed in Mūsā except a small group from among his people (فَمَا آمَنَ لِمُوسَىٰ إِلَّا ذُرِّيَّةٌ مِّنْ قَوْمِهِ). This was a small and limited group; the term ذُرِّيَّة indicates that most of them were young or youthful. They were under severe pressure from Pharaoh and his court, constantly fearing that the Pharaonic regime might, through harsh coercion and oppression against the believers, compel them to abandon the religion of Mūsā (عَلَىٰ خَوْفٍ مِّنْ فِرْعَوْنَ وَمَلَإِهِمْ أَن يَفْتِنَهُمْ). Pharaoh was one who sought dominance and supremacy on earth (وَإِنَّ فِرْعَوْنَ لَعَالٍ فِي الْأَرْضِ); he was extravagant and transgressive, recognizing no lawful limits whatsoever (وَإِنَّهُ لَمِنَ الْمُسْرِفِينَ). Exegetes differ regarding which ذُرِّيَّة believed in Mūsā and whether the pronoun in مِنْ قَوْمِهِ refers to Mūsā or to Pharaoh. Some hold that these believers were a few individuals from Pharaoh’s own people, such as the believer from the family of Pharaoh, Pharaoh’s wife, his hairdresser (مشاطہ), and her maidservant. This view is based on the assumption that most of the Children of Israel had already believed, so the phrase ذُرِّيَّةٌ مِّنْ قَوْمِهِ would more naturally apply to a small group from among the Copts. Other exegetes maintain that this group belonged to the Children of Israel and that the pronoun refers to Mūsā, since his name appears earlier and, according to grammatical convention, pronouns normally refer to the nearest antecedent. There is little doubt that this latter interpretation accords more closely with the apparent meaning of the verse; moreover, a supporting indication appears in the following verse, where it is stated: وَقَالَ مُوسَىٰ يَا قَوْمِ—Mūsā addressed the believers as “O my people.” The principal objection to this view is that all the Children of Israel eventually believed in Mūsā, not merely a small group. This concern can be resolved by noting that, in every revolution, the first group to respond is typically the youth: they are more pure‑hearted, possess clearer minds, and display greater revolutionary zeal. Unlike the elders, they are not restrained by material attachments, wealth, or positions whose loss might provoke caution or fear. It is thus natural that the youth were the first to be drawn to Mūsā (ع), and the designation ذُرِّيَّة corresponds well to this reality. Later, the elders also joined them, for they held no real power in society and were weak and oppressed. As reported from Ibn ʿAbbās, applying this expression to them is not far‑fetched. Just as, when inviting a whole group, one might say, “Come forward, young people!” even though elders are included, so too this expression may encompass both. Moreover, although ذُرِّيَّة commonly refers to offspring, lexically—according to al‑Rāghib in al‑Mufradāt—it can include both young and old. Another point to note is the meaning of فِتْنَة in the phrase أَن يَفْتِنَهُمْ. It signifies attempting to lead others astray through intimidation, threats, or inflicting harm, as well as causing distress and turmoil of any kind, whether religious or otherwise. In order to calm their minds and strengthen their spirits, Mūsā (peace be upon him) addressed them in an affectionate tone, saying: O my people! If you have believed in Allah and are sincere in your faith and submission, then place your trust in Him (وَقَالَ مُوسَىٰ يَا قَوْمِ إِن كُنتُمْ آمَنتُم بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوا إِن كُنتُمْ مُّسْلِمِينَ). Tawakkul means entrusting a matter to someone and appointing him as one’s advocate. It does not entail abandoning effort or retreating into isolation while claiming reliance on God; rather, it means that after exerting one’s utmost effort and still facing obstacles beyond removal, a person does not succumb to anxiety or fear, but steadfastly relies on divine grace, seeking help from God’s pure essence and infinite power. Even when strength is available, one should not regard oneself as self‑sufficient, for all power ultimately comes from Him. This is the essence of tawakkul, inseparable from faith and Islam: the believer who bows before God’s command recognizes Him as all‑powerful, regards every difficulty as easy before His will, and trusts His promises of success. These sincere believers accepted Mūsā’s call with reliance upon God and said: Upon Allah we place our trust (فَقَالُوا عَلَى اللَّهِ تَوَكَّلْنَا). They then supplicated in the sacred presence, asking for protection from the machinations, pressures, and evils of their enemies: Our Lord, do not make us a means of trial for the wrongdoing people (رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّالِمِينَ), and deliver us, by Your mercy, from the disbelieving people (وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِينَ). It is noteworthy that in the first verse Pharaoh is described as one of the مسرفين, in the third verse he and his followers are termed ظالمين, and in the final verse they are described as كافرين. This variation in description may point to the progression by which a person first transgresses limits, then establishes oppression, and ultimately arrives at outright disbelief and denial.

See ayat 89 for tafseer.

See ayat 89 for tafseer.

In these verses, another stage of the uprising and revolution of the Children of Israel against Pharaoh is described. The first point is that God says: We revealed to Moses and his brother that you should choose dwellings for your people in the land of Egypt (وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ وَأَخِيهِ أَنْ تَبَوَّآ لِقَوْمِكُمَا بِمِصْرَ بُيُوتًا). And, with particular emphasis, make your houses face one another (وَاجْعَلُوا بُيُوتَكُمْ قِبْلَةً). Then cultivate yourselves spiritually and reform your inner state: establish prayer (وَأَقِيمُوا الصَّلَاةَ), thereby purifying and strengthening your souls. This was so that fear and anxiety might be removed from their hearts and that they might acquire spiritual and revolutionary strength. Hence it was said: give glad tidings to the believers (وَبَشِّرِ الْمُؤْمِنِينَ)—glad tidings of success and of God’s grace and mercy. A collective study of these verses shows that at that time the Children of Israel were scattered, defeated, dependent, parasitic, morally tainted, and fearful; they neither possessed their own dwellings nor any central base, nor did they have a program of spiritual reform, nor the courage, resolve, and fortitude necessary for a victorious revolution. Therefore, Moses (peace be upon him) and his brother Aaron (peace be upon him) were commanded to initiate a program, particularly of a spiritual nature, consisting of several measures to give the Children of Israel cohesion and centrality. First, they were to construct dwellings and separate their homes from those of the Pharaohites. This had several benefits: if they possessed houses in the land of Egypt, they would defend them more resolutely; instead of living parasitically in Coptic homes, they could begin an independent life; and their affairs and strategic plans would no longer fall into the hands of their enemies. Second, their houses were to be built facing and near one another, for the word qiblah in its original lexical sense denotes a state of mutual orientation or facing. (The commonly known meaning of qiblah today is a secondary one. Some exegetes have understood qiblah here as referring to the direction of prayer and have taken the phrase وَأَقِيمُوا الصَّلَاةَ as contextual evidence; however, the first interpretation accords more closely with the term’s primary lexical meaning. Moreover, there is no obstacle to understanding both meanings together, and many parallels exist.) This measure was effective in creating unity among the Children of Israel, enabling them to deliberate collectively on social issues and to gather around religious practices in order to formulate the programs necessary for their liberation. Third, they were directed toward worship, especially prayer, which liberates a person from servitude to created beings and establishes a bond with the Creator of all power. Prayer purifies the heart and soul from the pollution of sin, revives confidence in oneself, and—by relying upon divine power—breathes new spirit into the human being. Fourth, as a leader, Moses (peace be upon him) was commanded to expel from the souls of the Children of Israel the fear and dread produced by a long era of slavery and humiliation, and to strengthen the resolve of the believers by giving glad tidings of certain victory, divine aid, and success, thereby nurturing courage and fortitude within them. It is noteworthy that the Children of Israel were descendants of Jacob (peace be upon him). Naturally, a group among them descended from Joseph (peace be upon him), and he and his brothers had ruled Egypt for many years, contributing to the population and development of that land. Yet due to disobedience to God, negligence, and internal discord, their situation had deteriorated to such an extent that the reconstruction of this afflicted and worn‑down society had become necessary: its negative aspects had to be reformed and replaced with constructive, reformative, and spiritual qualities so that their former dignity might be restored. Thereafter, pointing to one of the causes of Pharaoh’s obstinacy, Moses (peace be upon him) is quoted addressing God: Our Lord, You have granted Pharaoh and his chiefs adornment and wealth in the life of this world (وَقَالَ مُوسَىٰ رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلَأَهُ زِينَةً وَأَمْوَالًا فِي الْحَيَاةِ الدُّنْيَا), but the outcome of this wealth and adornment has been that they mislead Your servants from Your path (رَبَّنَا لِيُضِلُّوا عَنْ سَبِيلِكَ). The particle لِـ in لِيُضِلُّوا is, in technical terms, lām al‑ʿāqibah: the affluent, indulgent elite will, as a consequence, lead people astray from the path of God, whether intentionally or not, and the final result will be nothing other than this. For the prophetic call and divine program will awaken, alert, unite, and consolidate the people; in such circumstances, the circle will tighten around plunderers and oppressors, life will become narrow for them, and they will react by rising in opposition to the prophets. Moses (peace be upon him) then supplicates: Our Lord, obliterate their wealth (رَبَّنَا اطْمِسْ عَلَىٰ أَمْوَالِهِمْ), so that they may no longer benefit from it. Lexically, ṭams means to efface or render something ineffective. It is noteworthy that some traditions report that after this imprecation, the wealth of the Pharaohites was transformed into stone and ashes—possibly an indication that they were struck by such severe economic crisis that their riches became worthless, like ashes. Moses (peace be upon him) continues: and harden their hearts (وَاشْدُدْ عَلَىٰ قُلُوبِهِمْ), that they may thereby exhaust their remaining capital and draw near to utter collapse and ruin, clearing the way for the final decisive blow of the revolution against them. O Lord, this plea regarding the Pharaohites is not driven by vengeance or rancor, but rather because they are no longer prepared in any way for faith; they will not believe until they behold Your painful punishment (فَلَا يُؤْمِنُوا حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ). It is evident, however, that belief formed upon witnessing punishment will not benefit them, as will soon be shown. God then said to Moses and his brother that, now that you have prepared yourselves for the training and reform of the Children of Israel, your supplication regarding your enemies has been answered (قَالَ قَدْ أُجِيبَتْ دَعْوَتُكُمَا). Therefore, stand firmly upon your path, show steadfastness and perseverance, do not fear the multiplicity of hardships, and act with decisive resolve (فَاسْتَقِيمَا). And never submit to the suggestions of the ignorant and unaware; do not follow the path of the heedless, but continue your revolutionary program with full awareness and insight (وَلَا تَتَّبِعَانِ سَبِيلَ الَّذِينَ لَا يَعْلَمُونَ).

See ayat 93 for tafseer.

See ayat 93 for tafseer.

See ayat 93 for tafseer.

In these verses, the final stage of the confrontation between the Pharaohites and the Children of Israel is portrayed. Through concise yet precise and explicit expressions, the fate of the Pharaohites is presented, and in accordance with its method, the Qur’an omits additional details that can be understood from the surrounding statements. It is first stated: when the Children of Israel were under pressure and the Pharaohites were pursuing them, We caused them to cross the sea (وَجَاوَزْنَا بِبَنِي إِسْرَائِيلَ الْبَحْر). The Nile River was so vast that the term baḥr—meaning “sea”—is used for it. Pharaoh and his army pursued the Children of Israel with the intention of suppressing them and committing oppression and transgression against them, but soon they were all drowned in the waves of the Nile (فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُ بَغْيًا وَعَدْوًا). The term baghy means oppression, and ʿadw signifies transgression; that is, they pursued the Children of Israel in a state of oppression and aggression. The expression فَأَتْبَعَهُمْ indicates that Pharaoh and his army pursued the Children of Israel by their own choice and volition. Certain reports also support this interpretation; others align with it as well. In any case, the apparent meaning of the verse is sufficient as evidence for us. As for how the Children of Israel crossed the sea and which miracle occurred on that occasion, details of this will appear, God willing, under Surah al‑Shuʿarāʾ, verse 63. In any event, events unfolded until Pharaoh began to drown and, like a straw, was tossed about in the waves of the mighty Nile. At that moment, the veils of arrogance, pride, and heedlessness were lifted from his eyes, and the innate light of tawḥīd began to shine forth. He cried out: I have come to believe that there is no deity except the One in whom the Children of Israel have believed (حَتَّىٰ إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنْتُ أَنَّهُ لَا إِلَٰهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيل). He further declared that not only had he believed in his heart, but that he now also submitted in practice before such a Powerful Lord (وَأَنَا مِنَ الْمُسْلِمِينَ). In reality, when the predictions of Mūsā (peace be upon him) were fulfilled one after another, and Pharaoh became aware of the truth of that great prophet’s words and witnessed manifestations of divine power, he was compelled to profess faith, hoping that just as the “God of the Children of Israel” had saved them from the towering waves, He might also save him. Thus he proclaimed faith in the same God. However, it is obvious that faith expressed at the moment of calamity and in the grasp of death is a form of compelled belief, such as all criminals and sinners profess in similar circumstances. Such faith has no value and cannot serve as proof of sincerity or truthfulness. For this reason, God addressed him, saying: Now you have believed, while previously you disobeyed and were among the corrupters (الْآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنْتَ مِنَ الْمُفْسِدِينَ). Earlier, in Surah al‑Nisāʾ, verse 18, we read: وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّىٰ إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ—repentance is not accepted from those who commit evil deeds until, when death comes to one of them, he says, “Now I repent.” For this reason, it is often observed that if calamity is averted and such people escape death, they return once again to their former misdeeds. An expression similar to what we have seen above appears in the literature of Arab and non‑Arab writers, for example: أتت وحیاض الموت بینی و بینها وجادت بوصل حين لاینفع الوصل—she came toward me when death surged between us; she was ready for union when union was of no benefit. Yet today We shall save your body, so that you may become a sign for those who come after you—for tyrants in positions of power, for all oppressors and corrupters, and also for oppressed groups (فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ آيَةً). Exegetes have differed as to what is meant by badn here. Most hold that it refers to Pharaoh’s lifeless body, because in that cultural context Pharaoh was regarded with such awe and grandeur that, had his body not been cast out of the water, many would not have believed that his drowning was even possible, and legends might later have arisen about his survival. It is noteworthy that in lexical usage, as al‑Rāghib states in al‑Mufradāt, the word badn means a “large body,” suggesting that, like many affluent rulers with ostentatious lives, he possessed a towering physique. Others have said that badn can also mean “armor,” implying that God caused Pharaoh to be brought out of the water with his gilded armor, by which he could be recognized and all doubt removed. Another noteworthy point is that some have inferred from نُنَجِّيكَ that God commanded the waves to cast his body upon an elevated shore, since the root najāh carries the sense of elevation. A further observation is that the verse begins with فَالْيَوْمَ نُنَجِّيكَ using فاء التفريع, which may indicate that Pharaoh’s desperate, lifeless faith—like a dead body—resulted in God saving only his corpse from the water, so that it would not become food for fish and would instead serve as an admonition for future generations. Even today, mummified bodies of Egyptian Pharaohs exist in museums in Egypt and Britain. Whether the body of the Pharaoh contemporaneous with Mūsā (peace be upon him) is among them and was later preserved by mummification cannot be established with certainty. However, the expression لِمَنْ خَلْفَكَ may lend some support to this possibility, since the wording is general and encompasses all who come after (reflect carefully). The verse concludes by stating that, despite all these signs, evidences, and lessons—of which human history is replete—many people remain heedless of Our signs (وَإِنَّ كَثِيرًا مِنَ النَّاسِ عَنْ آيَاتِنَا لَغَافِلُونَ). In the final verse under discussion, the ultimate success of the Children of Israel and their return to the blessed lands after deliverance from Pharaoh’s grasp are described. It is said: We settled the Children of Israel in a station of truth (وَلَقَدْ بَوَّأْنَا بَنِي إِسْرَائِيلَ مُبَوَّأَ صِدْقٍ). The phrase مبوأ صدق (a true abode) may indicate that God fulfilled His promise to the Children of Israel and brought them to the land promised to them; alternatively, صدق may point to the purity and righteousness of that land—thus corresponding to the lands of Syria and Palestine, the dwelling places of God’s prophets. Some have also suggested that it refers to the land of Egypt itself, since the Qur’an states in Surah al‑Dukhān that after the destruction of the Pharaohites, their gardens, springs, fields, palaces, and luxuries were inherited by another people—that is, the Children of Israel (Dukhān 25–28). A similar account appears in Surah al‑Shuʿarāʾ, verses 57–59. These verses indicate that before migrating to other lands, the Children of Israel remained in Egypt for some time and benefited from the blessings of that fertile land. There is no impediment to understanding Egypt, Syria, and Palestine as all being intended. The Qur’an then adds: We provided them with good and wholesome provision (وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ). Yet they failed to appreciate this blessing and fell into mutual disagreement and conflict—not out of ignorance, but knowingly, and despite witnessing the miracles of Mūsā (peace be upon him) and the proofs of his truthfulness (فَمَا اخْتَلَفُوا حَتَّىٰ جَاءَهُمُ الْعِلْمُ). Ultimately, your Lord will judge between them on the Day of Resurrection concerning that wherein they differed (إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ). Even if they are not punished for their اختلاف today, they will surely taste its consequence tomorrow. It has also been suggested that the اختلاف mentioned refers to the disagreement among the Jews contemporary with the Messenger of Islam PBUH & His Pure Progeny regarding his call: although they recognized his truthfulness through the signs in their own scriptures, they still differed—some believed, while most turned away; God will judge between them on the Day of Resurrection. This concludes a portion of the instructive narrative of the Children of Israel as presented across several verses of this surah. How closely their condition resembles that of Muslims today: God bestows victories upon the Muslims by His grace, miraculously defeats their powerful enemies, and grants triumph to the oppressed and backward community through His mercy. Yet, regrettably, when such victories are not transformed into means for the universal triumph of the religion of Islam, all those successes are placed in jeopardy. May God, by His grace, protect us from such ingratitude.

See ayat 97 for tafseer.

See ayat 97 for tafseer.

See ayat 97 for tafseer.

Since the preceding verses recount aspects of the histories of the prophets and earlier communities, it was possible that some polytheists and deniers of the Prophet’s mission might doubt their veracity. The Qur’an therefore urges them to consult the People of the Book in order to ascertain the truth of these accounts, for many similar matters are mentioned in their scriptures. However, instead of addressing the opponents directly, the Qur’an speaks to the Prophet PBUH & His Pure Progeny, saying: If you are in doubt concerning what We have revealed to you, then ask those who read the Scripture before you (فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنَا إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِنْ قَبْلِكَ), so that it may thereby be established that what has come to you is the truth from your Lord (لَقَدْ جَاءَكَ الْحَقُّ مِنْ رَبِّكَ). Therefore, do not allow any form of doubt or hesitation to approach you (فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ). It is also possible that the above exhortation initiates a broader and forward‑looking discussion regarding the truthfulness of the Prophet’s mission, addressing the opponents by saying that if they harbor any doubt about its authenticity, they should inquire of the People of the Book concerning the signs of the Prophet PBUH & His Pure Progeny found in earlier scriptures such as the Torah and the Gospel. A reported occasion of revelation found in some works of tafsīr (as cited in Tafsīr al‑Futūḥ al‑Rāzī, vol. 6, p. 227, under this verse) supports this interpretation: a group among the disbelievers of Quraysh claimed that the Qur’an was not revealed by God but—God forbid—that Satan dictated it to Muhammad PBUH & His Pure Progeny. As a result of such statements, some people fell into doubt and hesitation, and this verse was revealed as a response to them.

At first glance, it might appear that the verse suggests that the Messenger of God had doubts regarding the truthfulness of the revelations that were sent down to him, and that God dispelled those doubts through this directive. However, when one considers that the Messenger of God received revelation through direct witnessing and experiential certainty—as attested by Qur’anic verses—the very notion of doubt or rejection in this context loses all meaning. Moreover, it is a common rhetorical practice that, in order to admonish those at a distance, a closer addressee is addressed. As the well‑known Arabic saying goes: اياك اعني واسمعي يا جارة—“I mean you, but O neighbor, listen.” A similar construction exists in Persian as well, and such discourse can be more effective than explicit direct address. Furthermore, a conditional sentence does not always indicate the actual presence of the condition; sometimes it is employed to emphasize a principle or to state a general rule. For example, in Surah Banī Isrāʾīl, verse 23, it is said: وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا وَإِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُلْ لَهُمَا أُفٍّ. Outwardly, the address appears to be to the Prophet alone, while it is known that the Prophet’s father passed away before his birth and his mother died when he was still young. Thus, the command concerning kindness to parents is stated as a universal principle, even though the Prophet is the apparent addressee. Similarly, in Surah al‑Ṭalāq, it is stated: يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ—“O Prophet, when you divorce women.” This does not imply that the Prophet divorced any of his wives; rather, a general legal ruling is being conveyed. It is noteworthy that the sentence begins with addressing the Prophet and concludes by addressing all people. Numerous contextual indicators confirm that the true addressees of the verse under discussion are the polytheists and disbelievers. Among the clearest of these are the verses that follow, which explicitly discuss their disbelief. A similar rhetorical pattern appears in the verses concerning Jesus (peace be upon him), when God asks him on the Day of Resurrection whether he invited people to worship himself and his mother, and he responds unequivocally: إِن كُنتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ—“If I had said it, You would surely have known it” (al‑Māʾidah 116). In the subsequent verse, it is further stated: now that the signs of your Lord and the truth of this call have become clear to you, do not place yourself among those who deny the signs of God, lest you become one of the losers (وَلَا تَكُونَنَّ مِنَ الَّذِينَ كَذَّبُوا بِآيَاتِ اللَّهِ فَتَكُونَ مِنَ الْخَاسِرِينَ). In essence, the Qur’an first says that if there were doubt, consultation with those who possess knowledge would remove it; and here it states that once the causes of doubt have been eliminated, one must submit to these signs—otherwise, opposing the truth leads only to loss and ruin. This verse itself is a clear indication that the true intent of the preceding verse concerned the general public, even though the outward address was to the Messenger of God; for it is obvious that the Prophet would never deny the signs of God, but rather steadfastly supported and defended his faith. Thereafter, the Messenger is informed that among his opponents are obstinate and prejudiced individuals from whom belief should not be expected. Their intellects have become so distorted and their immersion in falsehood so deep that their innate human conscience has been extinguished; they have become impervious to guidance. The Qur’an expresses this reality by stating: إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لَا يُؤْمِنُونَ—those upon whom the decree of your Lord has taken effect will not believe. Even if every sign were to come to them, they would still not believe until they behold the painful punishment with their own eyes, and at that point such belief would be of no benefit to them (وَلَوْ جَاءَتْهُمْ كُلُّ آيَةٍ حَتَّىٰ يَرَوُا الْعَذَابَ الْأَلِيمَ). In reality, the first of these verses invites all people to study, reflect, and consult those who possess knowledge; it then demands that, once the truth becomes clear, they stand in its support and defense. The concluding verses, however, clarify that one should not expect belief from everyone, for some individuals have become so corrupted that they are no longer capable of reform. Consequently, one should neither be distressed by their refusal to believe nor waste energy on those who are no longer receptive, but instead turn attention to the larger group who are capable of guidance. As has been repeatedly emphasized, such verses do not in any way indicate compulsion or determinism; rather, they describe the consequences of human actions. At most, since every effect ultimately occurs by God’s command, certain outcomes are attributed to God. It is also worth noting that in the earlier verses we read about Pharaoh, who professed faith only when confronted by punishment and drowning; such compelled belief was of no benefit to him. In the verses under discussion, it is made clear that this is not unique to Pharaoh. All obstinate, arrogant, self‑willed, and dark‑hearted individuals who have reached the final stage of rebellion behave in the same way: they do not believe until they behold the painful punishment—and this is precisely the belief that is entirely ineffective.

In the preceding verses—specifically regarding Pharaoh and the Pharaohites, and more generally regarding other communities—it was stated that they refrained from believing in God during times of choice and security, but when death and divine punishment overtook them, they professed faith, which was of no benefit to them. In the verse under consideration, this point is stated as a general principle. It is said: Why was there no town that believed at the proper time, so that its belief would benefit it? (فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا). Then, the people of Jonah are excepted, where it is stated: Except the people of Jonah: when they believed, We removed from them the disgraceful punishment in the life of this world (إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا), and We allowed them enjoyment for a fixed term (وَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ). According to some exegetes, the particle لَوْلَا here functions as a negation, and therefore the exception introduced by إِلَّا applies. On this basis, the meaning of the sentence would be: there was no community in former times living in towns and settlements that believed collectively in the divine messenger—except for the people of Jonah. Some other exegetes hold that لَوْلَا does not denote negation but is always used in the sense of exhortation (taḥḍīḍ), that is, a form of urging or reproach. However, in such contexts its implication necessarily amounts to negation; hence the use of إِلَّا to make an exception. In any case, there is no doubt that in other communities as well many individuals did believe. What distinguishes the people of Jonah from other nations, however, is that all of them believed together—and that belief occurred before the divine punishment arrived with certainty and inevitability—whereas in other communities many persisted stubbornly in opposition until the decisive decree of punishment was issued. Generally, such people expressed faith only after witnessing the divine punishment. For the reasons previously explained, such belief was of no benefit to them.

As reported in historical sources, the episode unfolded as follows. The people of Prophet Yūnus (peace be upon him) lived in Nineveh (Iraq). When Yūnus (peace be upon him) became despondent with them, he invoked a prayer of supplication against his people at the insistence of an ascetic who lived among them. In contrast, there was also a learned man among them who urged Prophet Yūnus (peace be upon him) to renew his call to guidance, to pray again for the people, and not to lose hope. Nevertheless, after this incident, Prophet Yūnus (peace be upon him) departed from his people. His community—who had repeatedly tested and experienced his truthfulness—gathered around that learned man. Although the decree for the descent of punishment had not yet been issued, its signs had begun to appear to some extent. Seizing the opportunity, and under the guidance of that learned man, they left the city. Their condition was such that they were engaged in supplication and humble entreaty, had raised their hands, openly professed faith, and were deeply repentant. They separated mothers from their children so that a deeper spiritual transformation might be effected within their hearts, and they wore coarse and simple clothing. They set out in search of their prophet, but they found no trace of him anywhere. Yet their repentance, faith, and return to God were timely, grounded in knowledge, awareness, and sincerity; therefore, they proved effective. The signs of punishment were withdrawn, and calm and security returned. After a considerable period, when Prophet Yūnus (peace be upon him) returned to his people, they welcomed him wholeheartedly. God willing, the detailed account of the life of Prophet Yūnus (peace be upon him) will be presented under Surah al‑Ṣāffāt, verses 34 to 148. It is also important to recall that the people of Yūnus (peace be upon him) never actually faced the divine punishment; otherwise, their repentance would not have been accepted. Rather, the warning signals and preliminary signs—which usually become manifest before the actual punishment—were sufficient to awaken them. In contrast, Pharaoh had repeatedly encountered such warning signs. Indicators of impending danger had become clear to him, such as floods, swarms of locusts, and the transformation of the Nile’s water, among other events. Yet he never attached any importance to these warning signals. After each calamity, he merely asked Prophet Mūsā (peace be upon him) to pray that God remove the hardship, promising that he would then believe—but he never did. This episode implicitly demonstrates how profoundly effective and life‑giving the presence of an aware and compassionate leader is within a community. By contrast, an ascetic lacking sufficient knowledge tends to rely on severity and harshness alone. The distinction that Islam draws between worship devoid of understanding and knowledge accompanied by a sense of responsibility is also clarified through this account.

See ayat 100 for tafseer.

In the preceding verses, we read that coerced or compelled faith is of no benefit. On this basis, the first verse under discussion states: Had coerced or forced faith been of any value, and had your Lord so willed, then all those who are on the earth would have believed altogether (وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَنْ فِي الْاَرْضِ كُلُّهُمْ جَمِيعًا). Therefore, do not become distressed or troubled because one group among them does not believe. The fundamental freedom of will and choice necessarily entails that some people will be believers while others will not. Do you, then, wish to compel people so that they may become believers? (اَفَاَنْتَ تُكْرِهُ النَّاسَ حَتَّىٰ يَكُونُوا مُؤْمِنِينَ). This verse once again negates the accusation that the enemies of Islam have repeatedly raised—and continue to raise—that Islam is a religion of the sword, imposed upon the people of the world through coercion and force. Like many other Qur’anic verses, the verse under discussion emphasizes that forced faith has no value or worth; fundamentally, religion and faith are matters that must arise from within the soul, not be imposed externally through force or the sword. Indeed, God explicitly discourages and forbids the Messenger of Islam PBUH & His Pure Progeny from compelling people to adopt faith or Islam. Nevertheless, the subsequent verse reminds us of another truth: while it is correct that human beings possess freedom and choice, no individual comes to faith unless divine grace and God’s permission are bestowed (وَمَا كَانَ لِنَفْسٍ أَنْ تُؤْمِنَ إِلَّا بِإِذْنِ اللهِ). Thus, those who tread the path of ignorance and irrationality, and who are unwilling to benefit from their God‑given faculty of reason, are subjected by God to rijs—impurity and defilement—such that they are deprived of the capacity and opportunity to believe (وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لَا يَعْقِلُونَ).

1. A clarification: At first glance, it may appear that the first and second verses negate one another, because the first verse states that God does not compel anyone to believe, whereas the second verse says that no person believes unless the command and will of the Lord are present. This apparent contradiction is resolved by attending to a single principle: according to our belief, neither absolute jabr (determinism) is correct nor complete tafwīḍ (delegation). That is, it is neither the case that human beings are compelled and devoid of choice in their actions, nor that they are in every respect fully independent and autonomous. Rather, while possessing freedom of will, they remain in need of divine assistance. This freedom of will itself is granted by God; sound intellect and pure conscience are among these divine gifts and bestowals. The guidance of the prophets and the direction provided by the heavenly scriptures also originate from Him. Therefore, despite the presence of free will, the source and ultimate outcome of this gift and grace are entirely from God (reflect carefully). 2. An objection and its clarification: The concluding phrase of the last verse, وَيَجْعَلُ الرِّجْسَ عَلَى الَّذِينَ لَا يَعْقِلُونَ, in no way constitutes evidence for determinism. On the contrary, the expression لَا يَعْقِلُونَ itself points to human choice: first, individuals turn away from reflection, reasoning, and thoughtful consideration, and as a consequence they become afflicted with this punishment, whereby rijs—the impurity of doubt and hesitation, darkness of the heart, and distorted perception—comes to dominate them. Eventually, the capacity for faith is taken away from them. It must be noted, however, that they themselves prepared the antecedents of this outcome. In reality, in such cases, divine permission and command for faith do not occur. In other words, this phrase indicates that God’s permission and command are not arbitrary or without measure; they are granted to those who are worthy of them, while those who are unworthy are deprived of them.

See ayat 103 for tafseer.

See ayat 103 for tafseer.

The preceding verses discussed that it is necessary for faith to be a matter of choice, not involuntary or forced. In this context, the first verse under consideration shows the path to attaining faith by choice, and the Noble Prophet (PBUH) is told: Say to them: Contemplate properly and look at what is in the heavens and the earth, what a strange, wonderful, and astonishing system it is, every corner of which is a testament to the greatness, power, knowledge, and wisdom of the Creator (قُلْ انْظُرُوا مَاذَا فِی السَّمَاوَاتِ وَالْاَرْضِ). All these shining stars and various celestial bodies, each of which is revolving on its axis and in its orbit; these great solar systems and these giant galaxies and the precise system governing them; likewise, this planet Earth with all its wonders and mysteries, and all these kinds of living beings—reflect on their structure and composition, and through their study, become more acquainted with the origin and originator of the universe and draw closer to Him. This sentence clearly negates coercion and the removal of free will, and states that faith is the result of studying the world of creation, meaning this task is in your own hands. After this, it is further stated: But despite all these signs and portents, it is not surprising that a group does not believe, because the signs, portents, alarms, and means of warning are only of use to those people who are ready to accept the truth. But those who have made a firm resolve to never believe, these matters have no effect on them (وَمَا تُغْنِی الْآیَاتُ وَالنُّذُرُ عَنْ قَوْمٍ لاَیُؤْمِنُونَ). (Explanatory note: Regarding the word 'mā' in 'mā tughnī al-āyāt,' some scholars consider it to be the negative *mā*, while others consider it an interrogative of negation. In terms of the result, both are the same. However, it appears that it should be the negative *mā*). 'Nudhur' is the plural of 'nadhīr.' Its meaning is 'warner.' This is an allusion to the prophets and divine guides, or it is the plural of 'indhār,' meaning the warning and threatening of the heedless and the criminals, which is the program of these divine guides. (Regarding the word 'mā' in 'mā tughnī al-āyāt,' some scholars consider it to be the negative *mā*, while others consider it an interrogative of negation. In terms of the result, both are the same, but it appears that it should be the negative *mā*). This sentence points to a reality that has appeared repeatedly in the Quran, which is that proofs, true words, and advice alone are not sufficient; rather, prepared and ready conditions are also a prerequisite for achieving the result. After this, the Quran, in a threatening tone but in the form of a question, says: Do these stubborn and faithless people expect anything other than to meet the same fate as the rebellious nations of the past, who were seized by a painful divine punishment, such as the fate of the Pharaohs, Nimrod, Shaddad, and their helpers and supporters (فَھَلْ یَنْتَظِرُونَ إِلاَّ مِثْلَ اَیَّامِ الَّذِینَ خَلَوْا مِنْ قَبْلِھِمْ). At the end of the verse, they are warned of the danger, and it is stated: 'O Prophet! Say to them: Now that you are treading this path and are not prepared to reconsider, then you wait, and we too are waiting for your evil and painful end, just like the end of the arrogant nations of the past (قُلْ فَانْتَظِرُوا إِنِّی مَعَکُمْ مِنْ الْمُنْتَظِرِینَ). It should be noted that in 'fa-hal yantaẓirūn,' the interrogative is one of negation, meaning their course of action is such that it is as if they are waiting for nothing but the arrival of an evil end. The word 'ayyām,' although linguistically the plural of 'yawm,' which means 'day,' is used here in the sense of the painful events that occurred in the lives of past nations. After this, so that the misconception does not arise that God, when punishing, burns the green with the dry, to the extent that He would overlook a believer who is within a large, rebellious, and defiant group, it is further stated: After the means for the punishment of past nations were in place, We would save Our messengers and those who believed in them (ثُمَّ نُنَجِّی رُسُلَنَا وَالَّذِینَ آمَنُوا). Finally, it is stated that this matter was not specific to the past nations, messengers, and believers; rather, in this same way, We will save you and those who believe in you, and this is a right upon Us, an established and inviolable right (کَذَلِکَ حَقًّا عَلَیْنَا نُنْجِ الْمُؤْمِنِینَ). (Explanatory note: The sentence 'kadhālika ḥaqqan ʿalaynā nunjī al-mu’minīn' in terms of meaning was: 'kadhālika nunjī al-mu’minīn wa kāna ḥaqqan ʿalaynā' [Thus We save the believers, and it was a right upon Us]. This means the phrase 'ḥaqqan ʿalaynā' is a parenthetical phrase that has come between 'kadhālika' and 'nunjī al-mu’minīn.' There is also the possibility that 'kadhālika' relates to the preceding sentence, i.e., 'nunjī rusulanā wa-lladhīna āmanū').Translation 104. Say, "O people, if you are in doubt about my religion and creed, then I do not worship those whom you worship besides Allah; I only worship Allah, who will cause you to die. And I have been commanded to be of the believers." 105. And (I have been commanded) to set your face towards this religion which is free from every kind of shirk, and not be of the polytheists. 106. And do not call upon anything besides Allah which can neither benefit you nor harm you. If you do so, then you will be among the wrongdoers. 107. And if Allah (for a test or as punishment for a sin) afflicts you with any harm, then there is no one who can remove it except Him; and if He intends good for you, then no one can repel His grace. He causes it to reach whomever He wills of His servants. And He is the Forgiving, the Merciful.

See ayat 107 for tafseer.

See ayat 107 for tafseer.

See ayat 107 for tafseer.

These verses and the few that follow are all concerned with tawḥīd, the struggle against shirk, and the call toward truth. They are among the final verses of this surah and, in reality, constitute a summary or index of its monotheistic discussions and an emphatic reaffirmation of the struggle against idolatry, a theme reiterated repeatedly throughout the surah. The tone of these verses indicates that the polytheists would at times fall into the delusion that the Prophet PBUH & His Pure Progeny might show some leniency toward idols within his own beliefs—perhaps succeed in persuading them, and somehow accommodate idol‑worship alongside belief in God. With the utmost decisiveness imaginable, the Qur’an dismantles this baseless illusion once and for all, bringing clarity to their thinking: there is no scope for compromise or softness regarding idols, and there is no deity other than Allah—no more and no less. First, the Prophet PBUH & His Pure Progeny is commanded to address all people directly and say: O people! If you are in doubt about my religion, then be assured that I never worship those whom you worship besides Allah (قُلۡ یٰۤـاَیُّهَا النَّاسُ اِنۡ كُنتُمۡ فِیۡ شَكٍّ مِّنۡ دِیۡنِیۡ فَلَاۤ اَعۡبُدُ الَّذِیۡنَ تَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰهِ). The discourse does not stop merely at negating false deities; rather, to reinforce the point, it affirms exclusive worship of God, saying: But I worship Allah, Who causes you to die (لٰكِنۡ اَعۡبُدُ اللّٰهَ الَّذِیۡ یَتَوَفّٰىكُمۡ). The emphasis continues: this is not merely my personal inclination; rather, I have been commanded to be among the believers (وَاُمِرۡتُ اَنۡ اَكُوۡنَ مِنَ الۡمُؤۡمِنِیۡنَ). The specific mention, among the divine attributes, of taking souls and causing death may be because a person may doubt many things but cannot doubt death, or because it directs attention toward punishment and destruction, as hinted in previous verses—thus serving as an implicit warning of divine wrath. After firmly negating shirk and idolatry, two arguments are presented in support of this stance: one based on fiṭrah (innate human nature) and the other on reason and intellect. It is said: I have been commanded to set my face firmly toward the religion, inclining exclusively to truth (وَاَنۡ اَقِمۡ وَجۡهَكَ لِلدِّیۡنِ حَنِیۡفًا). Here again the discourse does not suffice with affirmation alone; for emphasis, negation is added: and never be among the polytheists (وَلَا تَكُوۡنَنَّ مِنَ الۡمُشۡرِكِیۡنَ). As noted earlier, ḥanīf refers to one who turns away from deviation and crookedness toward uprightness, steadfastness, and straightness—in other words, one who closes one’s eyes to deviant religions and distorted practices and fully turns toward God’s straight and upright religion, which corresponds perfectly with human nature. Because deviation is contrary to fiṭrah, this phrase implicitly points to the natural basis of tawḥīd (reflect carefully). After the fiṭrah-based argument against shirk, a clear rational argument follows: Do not invoke, besides Allah, that which can neither benefit you nor harm you; if you do so, you will indeed be among the wrongdoers (وَلَا تَدۡعُ مِنۡ دُوۡنِ اللّٰهِ مَا لَا یَنۡفَعُكَ وَلَا یَضُرُّكَ فَاِنۡ فَعَلۡتَ فَاِنَّكَ اِذًا مِّنَ الظّٰلِمِیۡنَ). Such an act would be injustice—to oneself and to the society to which one belongs. What rational mind would permit a person to worship beings or objects that possess no power to benefit or harm and have no role whatsoever in human destiny? Again, the discourse does not rest on negation alone, but adds a positive clarification: If Allah touches you with harm, none can remove it except Him (وَاِنۡ یَمۡسَسۡكَ اللّٰهُ بِضُرٍّ فَلَا كَاشِفَ لَهٗۤ اِلَّا هُوَ), and likewise, if He intends good for you, none can repel His grace (وَاِنۡ یُرِدۡكَ بِخَیۡرٍ فَلَا رَآدَّ لِفَضۡلِهٖ). He causes it to reach whomever He wills among His servants (یُصِیۡبُ بِهٖ مَنۡ یَّشَآءُ مِنۡ عِبَادِهٖ), for He is All‑Forgiving, Ever‑Merciful (وَهُوَ الۡغَفُوۡرُ الرَّحِیۡمُ).

See ayat 109 for tafseer.

Of these two verses, one is an admonition and counsel for all people, and the second is specific to the Noble Prophet (PBUH). These verses complete the commandments that have been stated throughout this entire surah, and it is here that Surah Yunus concludes. First, it is stated as a general command: Say to all people that the truth has come to you from your Lord. These teachings, this heavenly book, this program, and this Prophet are all truth, and the signs of their being true are clear (قُلْ یَااَیُّھَا النَّاسُ قَدْ جَائَکُمْ الْحَقُّ مِنْ رَبِّکُم). And paying attention to this reality, "whoever is guided under the shade of this truth is guided for his own benefit, and whoever chooses to go astray by not submitting to it, does so to his own loss (فَمَنْ اھْتَدَی فَإِنَّمَا یَھْتَدِی لِنَفْسِہِ وَمَنْ ضَلَّ فَإِنَّمَا یَضِلُّ عَلَیْھَاٍ). And I am not an agent, guardian, or keeper over you (وَمَا اَنَا عَلَیْکُمْ بِوَکِیل). Meaning, it is not my responsibility to compel you to accept the truth, because compelling someone to accept the truth is meaningless. Nor, if you do not accept the truth, can I protect you from divine punishment. Rather, my responsibility is only to invite, to preach, to guide towards righteousness, and to lead. The rest of the matters are your own responsibility, that you choose your path with your own free will. This verse, besides mentioning again the issue of choice and freedom of will, emphasizes the fact that accepting the truth is, in the first place, for the benefit of man himself, just as opposing it is also to his own loss. In reality, the teachings of the divine guides and the heavenly books are classes for the training, perfection, and development of human beings. Neither does agreeing with them cause an increase in the greatness of God, nor does opposing them cause any decrease in His majesty. After this, the Prophet's responsibility is determined in two sentences. First, that you should only follow that which is revealed to you (وَاتَّبِعْ مَا یُوحَی الیک). Your path has been determined by God through revelation, and you are not permitted to deviate from it in the slightest. Second, that on this path you will face exhausting difficulties, many discomforts, and troubles. Therefore, amidst this multitude of difficulties, you should not let fear and terror come near you. Adopt patience, steadfastness, and courage. Until God issues the command for your victory and success over the enemies (وَاصْبِرْ حَتَّی یَحْکُمَ اللهُ). Because He is the best of judges. His command is truth, His decree is justice, and His promise is not broken (وَھُوَ خَیْرُ الْحَاکِمِینَ). ـــــــــــ O Lord! Your servants who strive in Your path ــــــــــ. A struggle in which sincerity and faith are at work. ـــــــــــ Your servants who demonstrate patience, steadfastness, and fortitude in Your path. ــــــــــــYou have promised them success, victory, and triumph. O God! In these moments and at this stage of the formation of the Islamic government, many difficulties have surrounded us, and by Your grace and favor, we will not retreat from struggle and steadfastness. O Lord! By Your grace and kindness, remove the dark clouds of difficulties and bless us with the life-giving rays of truth and justice. Amen, O Lord of the Worlds.