Ar-Ra'd

See ayat 4 for tafseer.

See ayat 4 for tafseer.

See ayat 4 for tafseer.

At the beginning of this Surah, we once again encounter the disjointed letters (huruf muqatta'at) of the Quran. Such letters appear at the beginning of 29 surahs of the Quran. However, the letters that appear here are actually a combination of "Alif-Lam-Mim" (الم) and "Alif-Lam-Ra" (الر), which have appeared separately at the beginning of some other surahs. In fact, this is the only surah that begins with "Alif-Lam-Mim-Ra" (المر). Since the disjointed letters at the beginning of each surah have a direct relationship with the themes of that surah, it is probable that this combination, which appears at the start of Surah Ar-Ra'd, is an indication that the themes of Surah Ar-Ra'd encompass the themes of both types of surahs that begin with "Alif-Lam-Mim" (الم) and "Alif-Lam-Ra" (الر). Coincidentally, reflecting upon the themes of those surahs confirms this matter. Regarding the exegesis of the Quran's disjointed letters, we have already had a detailed discussion at the beginning of Surah Al-Baqarah, Surah Aal-e-Imran, and Surah Al-A'raf, which we do not feel the need to repeat. In any case, the very first verse of this surah speaks about the greatness of the Quran. "These are the verses of the great heavenly Book," تِلْکَ آیَاتُ الْکِتَابِ. (Explanatory Note: As we have mentioned before, "tilka" is a demonstrative pronoun for distance. Its selection, instead of the pronoun for proximity "hadhihi," is an allusion to the greatness and loftiness of the Quranic verses). "And that which has been revealed to you from your Lord is the truth" (وَالَّذِی اُنزِلَ إِلَیْکَ مِنْ رَبِّکَ الْحَقُّ). And there is no room for any kind of doubt or suspicion in it, because the One who states the objective realities is a witness to the world of creation and its objective connections with man. This is a truth that is not mixed with falsehood. That is why the signs of its truthfulness are evident from its face, and it requires no further reasoning. But despite this, the lustful and ignorant people, who are in the majority, do not believe in these verses (وَلَکِنَّ اَکْثَرَ النَّاسِ لاَیُؤْمِنُونَ). Because if man is left to his own state and does not follow a pure-hearted teacher to guide and train him on the path of life, and is thus also free to follow his whims and desires, then most will surrender themselves to them, and then the majority will walk the path of truth. After this, the important proofs of monotheism (Tawhid) and the signs of God in the world of creation are explained. Man of clay is urged to wander in the vastness of the heavens, and for him, these great spheres, their systems of motion, and their mysteries are pointed out so that he may know His infinite and boundless power and wisdom. How beautifully it is stated: "Allah is the One Who raised the heavens without any pillars that you can see," or He raised them with invisible pillars (اللهُ الَّذِی رَفَعَ السَّمَاوَاتِ بِغَیْرِ عَمَدٍ تَرَوْنَھَا). (Explanatory Note: Both "`amad`" (on the scale of "`samad`") and "`umud`" (on the scale of "`duhul`") are plurals of "`amud`" meaning "pillar," although from a literary perspective, the first is considered a plural and the second a collective noun. Reference: Majma' al-Bayan, under the verse in question). Two interpretations have been given for "بِغَیْرِ عَمَدٍ تَرَوْنَھَا": The first is that "just as you see, the sky is without pillars" (as if it was originally: `tarawnaha bi-ghayri `amadin`). The second is that "tarawnaha" is an adjective for "`amad`," which means that the heavens have been raised without any visible pillars, the corollary of which is that the heavens do have pillars, but pillars that are invisible. The first matter has come in a hadith from Imam Ali ibn Musa al-Rida (a.s.) from Husayn ibn Khalid, who says: I asked Imam Abu al-Hasan al-Rida (a.s.): Allah says, "وَالسَّمEach one is fixed and suspended in its orbit and place without any support, and the one thing that keeps them in their place is the balance of the force of gravity and the repulsive force, one of which is related to the mass of the celestial bodies and the other is linked with their motion. This balance of the gravitational and repulsive forces, in the form of unseen pillars, keeps the heavenly bodies in their place. In this regard, a hadith narrated from Amir al-Mu'minin Ali (a.s.) is very fascinating. According to this hadith, the Imam (alayhis salam) said: ھٰذہ النجوم التی فی السماء مدائن مثل مدائن فی الارض مربوطة کل مدینة الیٰ عمود من نور. (Reference: Safinat al-Bihar, vol. 2, p. 574, quoted from Tafsir Ali ibn Ibrahim al-Qummi). These stars that are in the sky are cities like the cities on earth, of which every city is connected to another city (every star to another star) by a pillar of light. In the literary horizon of that era, could there have been a more illuminating and eloquent expression for the waves of gravitational force and their balance with the repulsive force than "unseen pillars" and "pillars of light"? (Note: For further clarification, refer to the book "Qur'an wa Akharin Payambar" after p. 166). After that, it is stated: After creating these heavens without pillars, which are a clear sign of His infinite greatness and power, He assumed control of the Throne, meaning He took the governance of the world of existence into His possession (ثُمَّ اسْتَوَی عَلَی الْعَرْشِ). Regarding the meaning of "Arsh" and the concept of God's dominion over it, there has been a sufficient discussion under verse 54 of Surah al-A'raf. (Refer to Tafsir-e-Namuna, vol. 6, p. 180). After mentioning the creation of the heavens and the Lord's dominion over them, the subjugation of the sun and the moon is discussed. It is stated: He is the One who subjugated the sun and the moon and made them obedient and subservient (وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ). What greater subjugation could there be than that they all bow before His command and are also servants of humans and all living beings, sprinkling light. They illuminate a world, warm the bed of beings, nurture living beings, and create tides in the seas. In short, they are the source of all movements and blessings. But this system of the material world is not eternal and everlasting, and each of the sun and the moon continues to move on its path for a specified term (کُلٌّ یَجْرِی لِاَجَلٍ مُسَمًّی). After this, the Qur'an further says that these movements, rotations, comings and goings, and changes are not without any reckoning and are not without result or benefit, but rather "He is the One who governs all affairs" and for every movement, He has a calculation in view, and for every calculation, a goal and purpose (یُدَبِّرُ الْاَمْر). "He explains His signs in detail for you so that you may be certain of meeting your Lord and the other world" (یُفَصِّلُ الآیَاتِ لَعَلَّکُمْ بِلِقَاءِ رَبِّکُمْ تُوقِنُونَ). The previous verse takes man to the heavens and directs him towards the divine signs in the upper world. The second verse invites man to study the signs of monotheism. It directs man to ponder upon the earth, mountains, rivers, various types of fruits, and the rising and setting of the sun, so that he may reflect on what this place of comfort and rest was before and how it came into this form. The Qur'an says: He is the One who spread out the earth (وَھُوَ الَّذِی مَدَّ الْاَرْضَ). He spread it out in such a way that it became suitable for human life and the nurturing of plants and animals. He filled the steep and dangerous pits and slopes, turning rocks into soil, and made its surface habitable, whereas initially, its contours were such that there was no room for man to live. In this phrase "mad-al-ardh," there is also the possibility that, as geologists also say, initially the entire earth was covered under water. Then the water receded into depressions, and the dry lands gradually emerged from the water and day by day their expanse grew until they took their present form. After that, pointing to the issue of the creation of mountains, the Qur'an says: God placed mountains in the earth (وَجَعَلَ فِیھَا رَوَاسِیَ). The same mountains... which have been introduced in other verses of the Qur'an as "awtad" (i.e., "lofty pegs"). Perhaps the reason for this is that from below, the mountains have interlocked with each other and, like a coat of mail, have covered the entire surface of the earth, so that they can both eliminate internal pressure and also check the immense gravitational force of the moon and the tides from outside. In this way, they can eliminate tremors and perpetual earthquakes and keep the globe stable for the comfort and peace of human life. The mention of mountains after the spreading and laying out of the earth is as if to indicate that the earth was not spread out in such a way that it has no highs and lows, because in that case, rains and water would not be on it, and everywhere would be like a puddle.it would have changed form and perpetual storms would have raged on its surface. But the creation of mountains has provided safety from both these situations. Nor is the entire earth composed of mountains and valleys, making it uninhabitable. This earth is, on the whole, level, and it also has mountains and valleys, which is the best composition for the life of the human species and other living beings. After this, an allusion is made to the waters and rivers that flow on the face of the earth. It is stated: and He made rivers therein (وَاَنْھَارًا). The system of the earth's irrigation, its connection with mountains, and its relation to rivers is very fascinating. This is because these rivers are stored in the form of snow on the peaks of many of the earth's mountains and in the crevices of valleys. This gradually takes the form of water and, according to the law of gravity, travels from the highest places towards the lower and wider areas. Without the need for any force, it naturally irrigates and waters vast lands throughout the year. If the lands did not have a suitable slope and water was not stored in this form on the mountains, it would not be possible to irrigate most of the dry regions. And even if irrigation were possible, it would require immense expenditure. After this, mention is made of foodstuffs and those fruits that come into being from the earth, water, and sunlight, and are the best means of human nutrition. It is stated: and of all fruits He has placed therein two in pairs (وَمِنْ کُلِّ الثَّمَرَاتِ جَعَلَ فِیھَا زَوْجَیْنِ اثْنَیْنِ). This is an indication that fruits are also living beings and they too contain male and female gametes, which become fruitful through pollination. The wise 'Linnaeus' and the famous botanist 'Swede' succeeded in discovering in the mid-eighteenth century CE that the matter of pairing and coupling in the plant kingdom is an almost universal and general law, and that plants, like animals, become fruitful and bear fruit through the mixing of male and female gametes. Whereas the Majestic Quran had disclosed this reality eleven hundred years before that. This in itself is a scientific miracle of the Majestic Quran, which demonstrates the greatness of this magnificent heavenly book. There is no doubt that before Linnaeus, many experts had summarily discovered the existence of male and female in some plants. Even common people knew that if date palm trees do not pollinate—that is, if the male gamete is not sprinkled on the female parts—they will not bear fruit. But no one knew properly that this law was for almost everything. It was not until Linnaeus succeeded in discovering it. But as we have said, the Quran had unveiled this reality centuries earlier. The life of man and all other living beings, especially the life of plants, vegetation, and fruits, is not possible without the precise system of night and day. Therefore, in the second part of the verse, discussing this topic, it is stated: God covers the day with the night, drawing a veil over it (یُغْشِی اللَّیْلَ النَھَارَ). Because if the tranquil veil of the night did not exist, the perpetual light of the sun would burn all the greenery and vegetation, and no trace of fruits, or rather of any living beings, would remain on the face of the earth. On the lunar sphere, although the day is not perpetual, the length of the days there is equal to fifteen of the earth's days and nights. And in the middle of the day, the temperature of the lunar sphere becomes so high that if there were water or any other liquid, it would begin to boil; in fact, its temperature rises even higher than that. No living being that we recognize on earth can, under normal circumstances, endure this heat. At the end of the verse, it is stated: In the matters that have been described, there are signs and portents for those who reflect (إِنَّ فِی ذَلِکَ لَآیَاتٍ لِقَوْمٍ یَتَفَکَّرُونَ). Those who ponder upon this wonderful and astonishing system... the system of light and darkness, the system of the celestial spheres and their rotation, the system of the sun and moon's light-giving and their service to mankind, the system of the spreading of the earth, the secrets of the creation of mountains and rivers, and the system of plants and fruits... yes! Those who reflect upon this system see in it, clearly and brightly, the signs of the eternal Power and the boundless wisdom of the Lord. In the final verse under discussion, a series of fascinating points of geology and botany are alluded to. Each of these is a sign of a calculated system of creation. It is stated: And on the earth are tracts, neighboring one another (وَفِی الْاَرْضِ قِطَعٌ مُتَجَاوِرَاتٌ). [Explanatory Note: "Mutajāwirāt" is from the root "jār" and means "near." But when "qiṭaʿun mutajāwirātun" is stated, its meaning is that they are different tracts that are near one another. And if they were all identical, this expression would have no meaning.] Although all these tracts are connected and linked to one another, the structure and potential of each is specific to it. Some are firm and some are s...some are saline and some are sweet, and each of them has the capacity to nurture specific plants, trees, fruits, and crops. Since the needs of man and the living creatures on earth are numerous and varied, therefore, every plot of land is, as it were, commissioned to fulfill one of these needs. And if all the plots were of the same type, or if these capacities were not properly distributed among them, what scarcities would man face in terms of food materials, medicines, and other necessities? But due to this calculated distribution of commission, by which different plots of land are given different nurturing capacities, these needs are completely fulfilled. Furthermore, "and in the same land are gardens and plants of various kinds of grapes, crops, and date-palms" (وَجَنَّاتٌ مِنْ اَعْنَابٍ وَزَرْعٌ وَنَخِیلٌ). (Explanatory note: "A'nāb" is the plural of "'anab" and "nakhīl" is the plural of "nakhl," and perhaps the plural form here is an indication of the different varieties of grapes and dates, because for each of these two types of fruits, there are perhaps hundreds of varieties in terms of taste and color). The astonishing thing is that these trees and their different types and varieties sometimes grow from a single base and foundation, and sometimes from different bases and foundations (صِنْوَانٌ وَغَیْرُ صِنْوَانٍ). (Another meaning has also been mentioned for "ṣinw," and that is "likeness," but it seems that this meaning is also derived from the aforementioned meaning). "Ṣinwān" is the plural of "ṣinw," which originally means a branch that emerges from the main trunk of a tree. Based on this, the meaning of "ṣinwān" is "different branches sprouting from a single trunk." It is fascinating that sometimes each of these branches yields a specific type of fruit. This sentence could be an allusion to the issue of the capacity for grafting in trees. Sometimes, several different grafts are placed on a single base and branch, and one of these grafts develops and a specific type of fruit is obtained from it — the soil is one, the root is one, and the branch is one, but its fruit and produce are different. What is more astonishing is that "they are all irrigated with the same water" (یُسْقَی بِمَاءٍ وَاحِدٍ). Despite all these things, "We give preference and superiority to some of these trees over others in terms of fruit" (وَنُفَضِّلُ بَعْضَھَا عَلَی بَعْضٍ فِی الْاُکُل). We have even often seen that on the same tree, on the same branch, fruits of the same species grow, yet their taste and color are different. Similarly, in the world of fruits, we have seen many times that on a single plant, or even on a single branch, fruits of completely different colors have grown. What kind of workshop and what mysterious laboratory is installed in the branches of trees, which gives birth to completely different compositions from the very same material, each of which fulfills a part of human needs? Is not each of these mysteries a proof of the existence of a single, Wise and All-Knowing Originator who guides this system? This is the point where it is stated at the end of the verse: In these matters are signs of God's greatness for those who use their intellect and reflect (اِنَّ فِی ذَلِکَ لَآیَاتٍ لِقَوْمٍ یَعْقِلُونَ).

1. Relationship between tawḥīd and the Hereafter At the beginning of the verse under discussion, reference is made to the mysteries of creation and tawḥīd, while at its conclusion it is stated: “یُفَصِّلُ الْآیَاتِ لَعَلَّکُمْ بِلِقَاءِ رَبِّکُمْ تُوقِنُونَ”, that God explains His signs so that you may attain certainty regarding the meeting with your Lord. This raises the question: what is the relationship between the doctrine of tawḥīd and that of resurrection such that the latter is presented as a consequence of the former? The answer becomes clear upon reflection: the One who has the power to create initially also possesses the power to recreate. As stated in the verse “کما بدأکم تعودون”, just as He created you in the beginning, so will He return you. Similarly, it is stated elsewhere that the One who created the heavens and the earth possesses the ability to create their like again. Secondly, as explained in the discussion of resurrection and the Hereafter, if there were no life beyond this world, the creation of this universe would be purposeless and meaningless, because this limited life cannot constitute the ultimate objective of such a vast creation. The Qur’an states: “ولقد علمتم النشأة الاولیٰ فلولا تذکرون”, indicating that since one has observed the first creation, reflection should lead to the recognition of another realm of existence thereafter. 2. Scientific indications in the Qur’an The Qur’an contains numerous verses that unveil aspects of natural phenomena that were unknown to scholars of earlier times, and this itself is indicative of Qur’anic distinction and significance. Researchers who have studied Qur’anic inimitability have frequently drawn attention to such verses. Among them is the reference to pairing within the plant world mentioned above. While the concept of pairing in plants was known partially in earlier ages, the formulation of a general and universal law of pairing was articulated in Europe much later. Nevertheless, the Qur’an had already informed its audience of this principle centuries earlier. It is also stated in Surah Luqman: “و انزلنا من السماء ماءً فانبتنا فیھا من کل زوج کریم”, indicating that vegetation grows in paired forms. Several other verses also allude to this concept. 3. The subjection (تسخیر) of the sun and the moon The verses indicate that God has subjected the sun and the moon, and elsewhere the Qur’an repeatedly affirms that celestial bodies, earthly elements, and phenomena such as night and day have been made “مسخر” for human benefit. For example: “و سخر لکم الانھار”, rivers have been subjected for you; “و سخر لکم الفلک”, ships have been subjected for you; “و سخر لکم اللیل و النھار”, night and day have been subjected for you; “سخر لکم الشمس و القمر”, the sun and the moon have been subjected for you; and “وسخر لکم ما فی السماوات وما فی الارض جمیعاً”, whatever is in the heavens and the earth has been subjected for you. From these verses collectively, two important conclusions emerge. First, the human being occupies a distinguished and elevated position within creation, being regarded as “خلیفة اللہ”, and other entities have been arranged in a manner that serves human life. Second, this “تسخیر” does not imply absolute human control over all things; rather, it signifies that these entities operate according to laws that serve human benefit and contribute to human welfare. The sun illuminates and sustains life, and without its light, no activity would exist on earth. Its gravitational force regulates the motion of the earth. Similarly, the tides of oceans are influenced by the moon and constitute a source of various benefits. Rivers, seas, day, and night all function in ways that serve human existence. Reflection upon these systems and their precise order reveals clear evidence of the power, wisdom, and deliberate design of the Creator.

See ayat 6 for tafseer.

Following the verses that refer to the signs of divine greatness, the first verse under discussion presents the issue of resurrection, and this discussion is strengthened on the basis of the intrinsic relationship between origin (مبدأ) and return (معاد). It is stated that if one wishes to be astonished at anything, one should be astonished at their statement: “وَإِنْ تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ أَئِذَا كُنَّا تُرَابًا أَئِنَّا لَفِی خَلْقٍ جَدِید”, namely, that when they become dust, will they indeed be brought into a new creation? This is the same form of astonishment that ignorant communities have always expressed regarding the doctrine of resurrection. They considered life after death and renewed creation impossible, whereas earlier verses and other Qur’anic passages have sufficiently answered this objection: there is no essential difference between the initial act of creation and its renewal. The One who had the power to bring them into existence at the outset is equally قادر to grant new life to their bodies. It is as though they have forgotten their original creation and therefore argue about its repetition. Thereafter, the Qur’an describes their present condition and ultimate fate in three aspects. First, it states: “اُوْلَئِکَ الَّذِینَ کَفَرُوا بِرَبِّهِمْ”, these are the ones who have disbelieved in their Lord. If they had truly recognized God and His ربوبیت, they would not have doubted resurrection and renewal of life; thus, their deviation in the matter of معاد arises from their deficiency in acknowledging divine unity and lordship. Second, by choosing disbelief and turning away from the liberating banner of tawḥīd, they have placed themselves in chains and fetters. They have imposed upon themselves the shackles of idolatry, desire, materialism, ignorance, and superstition: “وَاُوْلَئِکَ الْاَغْلَالُ فِی اَعْنَاقِہِمْ”. As a consequence of such a state and conduct, they are the inhabitants of the Fire: “وَاُوْلَئِکَ اَصْحَابُ النَّارِ هُمْ فِیهَا خَالِدُونَ”, and no outcome other than this can be expected for them. In the following verse, another irrational stance of the polytheists is presented. It is stated that instead of seeking divine mercy through the Prophet, they hasten toward punishment and retribution: “وَیَسْتَعْجِلُونَکَ بِالسَّیِّئَةِ قَبْلَ الْحَسَنَةِ”. Rather than asking that divine mercy descend upon them if the message is true, they demand that divine punishment be inflicted upon them. Do they imagine that the matter of divine punishment is unfounded, despite the fact that previous rebellious communities were subjected to punishment, the traces of which are preserved in history and upon the earth: “وَقَدْ خَلَتْ مِنْ قَبْلِهِمْ الْمَثُلَاتُ”. Finally, the Qur’an states: “وَإِنَّ رَبَّکَ لَذُو مَغْفِرَةٍ لِلنَّاسِ عَلَىٰ ظُلْمِهِمْ وَإِنَّ رَبَّکَ لَشَدِیدُ الْعِقَابِ”. Your Lord possesses forgiveness for people despite their wrongdoing, and yet He is also severe in punishment. The severity of His punishment does not negate His universal mercy, nor does His mercy eliminate His capacity for retribution. It should not be assumed that He grants absolute freedom to wrongdoers; rather, in appropriate circumstances, He is شدید العقاب. These two attributes—“ذُو مَغْفِرَةٍ” and “شَدِیدُ الْعِقَابِ”—manifest in accordance with the condition and conduct of human beings themselves.

1. Why is there astonishment regarding renewed creation? From various Qur’anic verses it becomes evident that one of the challenges faced by the prophets was the task of establishing belief in bodily resurrection before polytheistic communities. These groups consistently expressed astonishment, asking how a human being could return to life after becoming dust. This expression appears in the form: “اَئِذَا كُنَّا تُرَابًا اَئِنَّا لَفِی خَلْقٍ جَدِید”. Similar formulations occur, with slight variation, in several other verses, which indicates that this objection held particular significance in their perception. However, the Qur’an responds to this argument in concise and decisive terms. It states: “کَمَا بَدَاٴکُمْ تَعُودُونَ”, indicating that just as creation was initiated, it will be repeated. In another instance, it is said: “وَہُوَ أَہْوَنُ عَلَیْہِ”, meaning that the return is even easier than the initial creation. At the beginning, human beings did not exist at all, whereas in resurrection at least some form of prior existence remains. In some passages, the Qur’an directs attention toward the vastness of the universe, inviting reflection on the creation of the heavens and the earth, and asking whether the One who created such immense realities is not capable of recreating human beings. Thus, the argument from initial creation serves as a decisive response to the denial of renewed creation. 2. Does God forgive the wrongdoing of the unjust? The verses indicate that God possesses forgiveness for people despite their wrongdoing: “وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِلنَّاسِ عَلٰی ظُلْمِهِمْ”. However, this does not imply that God grants forgiveness to those who persist in ظلم without repentance. Rather, the purpose is to allow even wrongdoers the opportunity to return and reform themselves. This is balanced by the statement that He is also “شَدِیدُ الْعِقَابِ”. These verses imply that even major sins—including ظلم—remain subject to forgiveness under appropriate conditions. They provide a clear refutation of the position that major sins can never be forgiven. Instead, the Qur’an presents a balanced perspective, combining divine mercy and justice. The coexistence of the attributes “ذُو مَغْفِرَةٍ” and “شَدِیدُ الْعِقَابِ” places the human being between hope and fear, which serves as an essential factor in moral and spiritual development. A person should neither fall into despair due to the weight of sin nor become complacent and assume immunity from divine accountability. This balance is further illustrated in a reported statement that without divine forgiveness, life would become unbearable, and without divine warning and punishment, people would act without restraint. Thus, those who commit wrongdoing while relying arrogantly on divine mercy misunderstand its nature; their reliance is not genuine trust but rather neglect of accountability. The attributes of divine forgiveness and punishment manifest in accordance with the condition and actions of human beings themselves.

In the preceding verses, some indications were made regarding the matter of Tawhid, and an indication was made towards the matter of "Ma'ad" (the Hereafter). After that, in the verse under discussion, an objection from the obstinate polytheists regarding "Nubuwwah" (prophethood) is mentioned. It is stated: The disbelievers say, "Why is not a miracle and a sign sent down to him from his Lord?" (وَیَقُولُ الَّذِینَ کَفَرُوا لَوْلاَاُنزِلَ عَلَیْہِ آیَةٌ مِنْ رَبِّہِ). It is clear that one of the responsibilities of the Prophet (PBUH & His Pure Progeny) is to present miracles as proof of his truthfulness and as evidence of his connection with divine revelation. And seekers of truth, at a time of doubt and hesitation regarding the call to prophethood, have the right to demand a miracle. However, if the proofs of prophethood are manifest and clear through other means, then they do not have that right. But full attention should be paid to one point: that the opponents of the prophets did not always possess good intentions. They did not ask for miracles to find out the truth, but rather, due to obstinacy and in order to not submit to the truth, they would constantly demand miracles and strange, extraordinary feats. Such miracles, which are called "suggested miracles" (mu'jizat-e-iqtirahi), were by no means for the discovery of reality. For this reason, the prophets did not accept their demands. In reality, these obstinate disbelievers thought that the Prophet (PBUH & His Pure Progeny) was claiming, "I am capable of doing everything and I am a miracle-worker, and I am sitting here to present whatever miracle anyone demands." But the prophets would reject the desires of such people by stating this reality: that miracles are in God's hands and are performed by His command, and our responsibility is the education and training of the people. That is why in the verse under discussion, after this discourse, God Almighty says: "O Prophet, you are only a warner, and for every nation and people, there is a guide and leader" (اِنَّمَا اَنْتَ مُنذِرٌ وَلِکُلِّ قَوْمٍ ھَادٍ).

1. How is the claim of the disbelievers answered? The question arises as to how the statement “اِنَّمَا اَنْتَ مُنذِرٌ وَلِکُلِّ قَوْمٍ ھَادٍ” constitutes a response to the disbelievers’ demand for miracles. The answer becomes clear upon reflection: the Prophet is not a figure who produces miracles for every request, purpose, or desire. His primary responsibility is انذار, that is, to warn those who have gone astray and to invite them toward the straight path. Where a miracle becomes necessary for completing this warning or guiding the misguided, it is understood that the Prophet would not withhold it. However, he bears no obligation to respond to the irrational demands of obstinate individuals who are unwilling to accept the truth. In essence, the Qur’an indicates that these disbelievers have forgotten the Prophet’s fundamental mission—warning and inviting toward God—and have instead assumed that his essential duty is to display miracles. 2. The meaning of “لِکُلِّ قَوْمٍ ھَادٍ” Some commentators hold that both attributes—“منذر” and “هاد”—refer to the Prophet, thus interpreting the statement as meaning: you are a warner and a guide for every people. However, this interpretation appears inconsistent with the apparent structure of the verse, since the conjunction separates “لِکُلِّ قَوْمٍ ھَادٍ” from “اِنَّمَا اَنْتَ مُنذِرٌ”. Had the word “هاد” preceded “لکل قوم”, this interpretation might have been more acceptable, but this is not the case. Another interpretation suggests that the verse distinguishes between two categories of those who call toward the truth: first, those who perform انذار (warning), and second, those who provide ہدایت (guidance). The difference between these two lies in function: انذار serves to bring individuals out of misguidance and direct them toward the straight path, whereas ہدایت serves to lead them further once they have already entered that path. In this sense, the منذر resembles an initiating cause (علت محدثة), while the هادی resembles a sustaining and continuing cause (علت مبقیة). This distinction corresponds conceptually to that between the Messenger (رسول), who establishes the foundation of the divine message, and the Imam, who preserves and continues it. In this context, although the term “هادی” is applied to the Prophet in other instances, the mention of “منذر” here indicates that “هادی” refers to another role—namely, the continuation and preservation of the prophetic path. Numerous narrations, transmitted in both Sunni and Shi‘i sources, support this interpretation. It is reported that the Prophet stated that he is the منذر, while ‘Ali is the هادی. For instance, Fakhr al‑Din al‑Razi transmits from Ibn ‘Abbas that the Prophet placed his hand upon his chest and said, “انا المنذر”, then gestured toward ‘Ali and said, “انت الهادی بک یهتدی المهتدون من بعدی”. This narration has been reported by several scholars, including Ibn Kathir, al‑Tabari, Abu Hayyan al‑Andalusi, and others. Similarly, it is reported that the intended referent of “هادی” is ‘Ali, and that after the revelation of the verse, the Prophet said: “انا المنذر و انت الهادی بک یا علی یهتدی المهتدون من بعدی”. Although these narrations do not explicitly state the doctrine of succession, it is evident that guidance, in its broader sense, is not limited to ‘Ali alone, as many righteous individuals and companions also performed this role. However, the specific identification of ‘Ali as “هادی” indicates his unique distinction and excellence. Consequently, this designation cannot be fully separated from the broader concepts of continuity of guidance and leadership after the Prophet.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

These verses describe certain attributes of the Lord and also complete the discussion of tawḥīd and resurrection. The focus here is on the vastness of divine knowledge and His complete awareness of all things. This is the same knowledge that forms the basis of the system of creation, the wonders of existence, and the proofs of divine unity. It is also the knowledge that underlies the reality of the Hereafter and its عظیم عدالت. Within these verses, both dimensions of knowledge are addressed: knowledge of the order of creation and knowledge of human actions. It is first stated that God is fully aware of what every female carries in her womb: “اللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنثَى”. Likewise, He knows that which the wombs diminish: “وَمَا تَغِيضُ الْأَرْحَامُ”, and that which they increase: “وَمَا تَزْدَادُ”. There is considerable اختلاف among commentators regarding the interpretation of these three expressions. Some interpret them as referring to three possible حالات of pregnancy: birth occurring at the appointed time, before the appointed time, or after it. God has complete knowledge of all such حالات, including the exact moment of formation and birth of the fetus—matters that cannot be precisely determined by human knowledge or technical means. This knowledge is exclusive to the divine essence, since the capacities and conditions of رحم and جنین differ significantly, and no human being can fully and accurately comprehend these variations. Other commentators interpret these expressions as referring to different biological processes of pregnancy: the fetus itself, the absorption of material within the womb, and physiological variations that occur during gestation. Despite these differing interpretations, they are not mutually exclusive, and it is possible that the verse alludes comprehensively to all such حالات, although the apparent meaning supports the first interpretation more strongly. A narration attributed to either Imam Muhammad al‑Baqir or Imam Ja‘far al‑Sadiq (علیه السلام) states that “الغیض” refers to any pregnancy shorter than nine months, whereas “ما تزداد” refers to any period exceeding nine months. It is further mentioned that if a woman observes bleeding during pregnancy, the duration of pregnancy may be extended in proportion to those days. The verse concludes: “وَكُلُّ شَيْءٍ عِندَهُ بِمِقْدَارٍ”, indicating that everything with God is measured and determined. The variation in the duration of pregnancy is therefore not arbitrary, but governed by precise measure. The following verse reinforces this idea by stating: “عَالِمُ الْغَيْبِ وَالشَّهَادَةِ”, that God knows both the unseen and the manifest. This comprehensive knowledge is grounded in His supreme nature: “الْكَبِيرُ الْمُتَعَالِ”, the Most Great and the Most Exalted. Thus, He is present everywhere in knowledge, and nothing escapes His awareness. To emphasize the completeness of this knowledge, it is further stated: “سَوَاءٌ مِنكُم مَّنْ أَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ”, that those who conceal their speech and those who make it manifest are equal before Him. Likewise, it makes no difference whether one acts secretly in the darkness of night or openly by day: “وَمَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ وَسَارِبٌ بِالنَّهَارِ”. In principle, for a Being whose knowledge encompasses all things, distinctions such as light and darkness, concealment and disclosure, or hidden and manifest have no limiting significance. He is equally aware of all conditions and circumstances without distinction.

1. The Qur’an and embryology The Qur’an repeatedly refers to the embryo, its complexities, and its structured development as a sign of tawḥīd, divine knowledge, and the boundless awareness of God. Embryology, however, is a comparatively recent field of knowledge. In earlier times, scholars and scientists possessed only limited information about the embryo and its stages, but with the progress of science, this field has developed significantly, revealing many of the hidden aspects of this silent and concealed domain. It may therefore be stated that within the creation, transformation, and development of the embryo lies an entire realm of knowledge pertaining to divine recognition. This being exists beyond ordinary human access, within what the Qur’an describes as the “ظلمات ثلاث”, and its life is of extraordinary subtlety and precision. Who provides it with nourishment in exact proportion, and who directs it through all stages of development? When the Qur’an states “اللَّهُ یَعْلَمُ مَا تَحْمِلُ کُلُّ أُنثَى”, this does not merely refer to knowledge of its جنس (male or female), but encompasses all its characteristics, capacities, tendencies, and latent potential. These are matters that no human being can fully apprehend by any means. Thus, the precise organization and guided development of the embryo cannot be explained without reference to an all‑knowing and powerful Creator. 2. Everything has a defined measure The Qur’an repeatedly affirms that everything possesses a defined measure and limit. It states: “قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا”, and likewise: “وَإِنْ مِنْ شَيْءٍ إِلَّا عِندَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ إِلَّا بِقَدَرٍ مَعْلُومٍ”. In the present verses as well, it is stated: “وَكُلُّ شَيْءٍ عِندَهُ بِمِقْدَارٍ”. These expressions demonstrate that nothing in the universe exists without calculation and order. Even those phenomena that appear disorderly to human perception operate according to precise and measured principles, whether or not such precision is immediately understood. In essence, the wisdom of God implies that every element of creation is governed by a specific design, limit, and proportion. Modern scientific discoveries further confirm this principle. For example, human blood—an essential substance for life—consists of numerous elements in precise proportions. Even slight deviations in these proportions can endanger human health, which is why medical examinations such as blood tests assess variations in these elements. This precision is not limited to human biology but extends throughout the entire cosmos. Recognition of this principle also implies that what is often perceived as disorder in the universe may, in reality, reflect limitations in human knowledge. From this perspective, the principle “وَكُلُّ شَيْءٍ عِندَهُ بِمِقْدَارٍ” suggests that human society, as part of this universal order, must also operate according to balance and moderation, avoiding excess and deficiency in all aspects of life. 3. For God, the unseen and the seen are equal The verses further emphasize that, for God, the unseen (غیب) and the manifest (شہود) are equally clear. In principle, these concepts are relational, applicable only to beings whose knowledge and existence are limited. For human beings, whatever falls within the range of their senses is regarded as “شہود”, while whatever lies beyond their perception is “غیب”. If human perception were unlimited, encompassing both the manifest and hidden dimensions of reality, then all things would be equally evident. Since all created beings are finite, the distinction between unseen and seen applies to them. However, the divine essence is unlimited and all‑encompassing; therefore, everything is within His direct knowledge, and the concept of “غیب” does not apply in the same sense. Thus, when God is described as “عَالِمُ الْغَيْبِ وَالشَّهَادَةِ”, it means that what is unseen and seen relative to human beings is equally evident to Him. 4. The transformative effect of awareness of divine knowledge The verses emphasize that God is fully aware of both hidden and manifest matters, of speech uttered quietly or aloud, and of actions performed in the concealment of night or the openness of day. If one were to truly internalize this awareness—that God observes and knows all actions—it would profoundly transform one’s inner state, thought, speech, and conduct. A narration attributed to Ja‘far al‑Sadiq (علیه السلام) states that when asked about the guiding principle of his life, he responded: “I have realized that God is fully aware of my actions, and therefore I feel shame in disobeying Him.” Historical accounts also illustrate this principle in practice. In one account, a father climbed a tree without permission to take fruit, but his aware and perceptive child reminded him that God was watching. This recognition brought the father to immediate remorse. These examples demonstrate that awareness of divine knowledge is not merely theoretical but serves as a powerful ethical force, shaping conduct and preventing wrongdoing.

In the preceding verses, it has been stated that, by virtue of being Knower of the unseen and the manifest, God is fully aware of both the hidden and the apparent aspects of people, and He is present and observant everywhere. In the verse under discussion, it is further declared that, in addition to God being the protector and guardian of His servants, “there are appointed beings who, successively, guard a person from the front and from behind against events” (لَہُ مُعَقِّبَاتٌ مِنْ بَیْنِ یَدَیْہِ وَمِنْ خَلْفِہِ یَحْفَظُونَہُ مِنْ اَمْرِ اللهِ). (Explanatory note: There is a difference of opinion among exegetes regarding to whom the pronoun in “لَہُ” refers. The well‑known interpretation is that it refers to the human being mentioned in the preceding verse. Some have suggested that it refers to the Prophet or to God, but this possibility does not accord with the subsequent part of the verse. This should be carefully considered.) However, so that no one may fall into the misunderstanding that this protection and guardianship is unconditional—and that a person might cast himself into every pit or commit every kind of sin, thereby becoming deserving of punishment, yet still expect God and His appointed guardians to protect him—it is further stated: God does not change the condition of a people until they change what is within themselves (إِنَّ اللهَ لاَیُغَیِّرُ مَا بِقَوْمٍ حَتَّی یُغَیِّرُوا مَا بِاَنفُسِھِمْ). Again, lest there remain any doubt regarding the meaning of punishment, retribution, and divine trials despite the presence of these guarding agents, it is stated at the end of the verse: when God intends harm for a people, there is then no possibility of repelling it or turning it back (وَإِذَا اَرَادَ اللهُ بِقَوْمٍ سُواً فَلاَمَرَدَّ لَہُ). “And apart from Him, they have no guardian or helper” (وَمَا لَھُمْ مِنْ دُونِہِ مِنْ وَالٍ). Therefore, when a decree of punishment, chastisement, or destruction is issued by God against a people, the guardians and protectors withdraw and leave the human being to the course of events.

What are “معقبات”? As stated by Ṭabarsī in Majmaʿ al‑Bayān and by a number of other eminent exegetes, “معقبات” is the plural of “معقبة,” while “معقبة” itself is also the plural of “معقب.” It refers to a group whose members successively replace one another in carrying out a task. The apparent meaning of this verse is that God has assigned certain angels the duty of coming, in succession, to a human being by day and night, guarding him from the front and from the back. Undoubtedly, in the course of his life, a human being is confronted with numerous calamities and afflictions. Internal and external events, various diseases, crimes, and different types of accidents and dangers that arise from the earth and the sky surround him. Particularly during childhood, when a person is largely unaware of surrounding conditions and lacks experience, he faces some form of danger at every step. At times one wonders how a child escapes all these hazards and grows to maturity, especially in families where parents are themselves unaware of such matters or lack adequate resources—particularly in rural environments where children grow up amidst deprivation and are surrounded by factors of illness and danger. If these matters are considered carefully, one becomes aware of a protecting force that safeguards us from these dangers, acting as a shield before and behind us. There are many occasions when a person encounters potentially fatal accidents yet emerges from them miraculously, in such a way that one realizes these occurrences cannot be merely coincidental; rather, a protective force is on guard. Numerous traditions transmitted from the leaders of Islam also emphasize this. In one tradition, it is reported from Imām Muḥammad al‑Bāqir (علیہ السلام), in the interpretation of the verse under discussion, that he said: “He is protected, by the command of God, from falling into a well, from a wall collapsing upon him, or from any other incident; but when the decreed destiny arrives, the guardians step aside and leave him to it. They deliver him over to the decrees. Two angels guard him at night, and two during the day take turns in guarding him” (بحوالہ تفسیر برہان، جلد 2، ص 383). In another ḥadīth, it is reported from Imām Ṣādiq (علیہ السلام): “There is no servant except that with him are two angels who guard him; but when the command from God arrives, they leave him to the command of God” (بحوالہ تفسیر برہان، جلد 2، ص 383). That is, they protect a person only from those incidents in which there is no definitive decree from God. In Nahj al‑Balāghah, Ḥaḍrat Amīr al‑Muʾminīn ʿAlī (علیہ السلام) has also stated: “With every human being are two angels who protect him; but when the decree arrives, they leave him to it” (بحوالہ نہج البلاغہ، کلمات قصار، جملہ 201). Likewise, in the first sermon of Nahj al‑Balāghah, in the description of angels and their various groups, it is stated: “and among them are the guardians of His servants” (وَ مِنْہُمُ الْحَفَظَةُ لِعِبَادِہِ). The lack of awareness of the existence of these angels through sensory means or natural sciences cannot serve as a proof for their non‑existence. This matter is not confined to the present verse; rather, the Qur’an, as well as other religions, informs about many realities that lie beyond human sensory perception, regarding which ordinary means of knowledge are insufficient. Apart from this, as has already been indicated, clear signs of this protective force can be observed in daily life, as one often escapes from destructive incidents in a manner that cannot be explained by ordinary reasoning or easily attributed to chance. The present writer has personally witnessed such instances, which were indeed astonishing and served as evidence—even for one not inclined to quick belief—of the existence of an unseen protector. Change always originates from ourselves: “إِنَّ اللهَ لَا یُغَیِّرُ مَا بِقَوْمٍ حَتّٰی یُغَیِّرُوا مَا بِاَنْفُسِہِمْ.” This sentence appears in the Qur’an in two places with slight variation and expresses a general and comprehensive law. It is a life‑shaping, transformative, and admonitory principle, forming the foundation of the Islamic worldview and social understanding. It declares that your destiny, before anything and anyone else, lies in your own hands, and that changes in the fortune or misfortune of nations depend, in the first instance, upon themselves. Fate, chance, coincidence, and the influence of celestial conditions have no fundamental role. The essential principle is that each individual may choose to attain dignity and success, or conversely, may consign himself to humiliation, degradation, and defeat. Even divine grace does not descend upon a people without prior cause or preparation; rather, it is the will, intention, and inner transformation of nations that render them deserving of either divine favor or punishment. In other words, this principle, which informs us of one of the most significant aspects of Islam’s collective program, teaches that all external transformations are dependent upon internal transformations within nations and communities. The source of every victory or defeat lies within a people themselves. Thus, those who constantly seek to absolve themselves by blaming “external factors,” and who always attribute their misfortune to power‑seeking or colonial forces, are gravely mistaken. If such destructive forces find no foothold within a society, they can achieve nothing. The crucial task is to dismantle the bases and centers of these expansionist and colonial powers within one’s own society and suppress them so that no avenue of influence remains open. These forces resemble Satan, and it is known, as stated in the Qur’an, that Satan has no authority over those who are “عباد مخلصین.” He gains dominance only over those who have allowed space for him within themselves. This fundamental Qur’anic teaching requires that, in order to eliminate misfortunes and failures, one must move toward an internal transformation: an intellectual and cultural revolution, and a revolution of faith and morality. When caught in the grip of adversity, one should immediately seek out internal weaknesses. These weaknesses must be cleansed through repentance and a return to truth. In this way, one undergoes a new birth, attains new insight, and acquires renewed strength of movement, through which failures and defeats can be transformed into success. Such success cannot be achieved by concealing one’s weaknesses behind veils of self‑interest and selfishness or by searching for the causes of failure outside one’s own society. Many works have been written on the causes of the early successes of Muslims and their later decline; however, many of these discussions resemble ploughing barren ground or wandering without direction. The causes of success and failure must be sought within the intellectual, doctrinal, and moral transformations of Muslims themselves, through a direct study of their lived reality. If one examines contemporary revolutions—including that of our own nation—as well as the struggles in Algeria, Afghanistan, and other regions, one can clearly observe the operation of this Qur’anic principle: colonial regimes and expansionist powers did not change their methods, but when internal transformation occurred, everything else changed. It is evident that only those leaders have succeeded who guided their communities in accordance with this fundamental law and brought about transformation within them. Both the history of Islam and modern history are replete with evidence affirming the truth of this essential, foundational, and enduring principle, though a detailed exposition would extend beyond the scope of the present discussion.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

Here, the Quran once again describes the verses of Tawhid (monotheism), the signs of the Lord's greatness, and the mysteries of creation. Various powers that manifest in the world of nature are pointed out. Furthermore, by making brief and meaningful allusions to their mysteries, the servants are brought closer to God, and the light of faith and gnosis is showered upon their hearts. First, pointing to the lightning (that is produced in the clouds), it is said: He it is Who shows you the lightning, a cause of fear and hope (ھُوَ الَّذِی یُرِیکُمْ الْبَرْقَ خَوْفًا وَطَمَعًا). On the one hand, its brilliant flash dazzles the eyes, and the thunderous sound that emanates from it sometimes fills you with terror. The dangers of fire that arise from it create fear and anxiety, especially for those who live in the wilderness or are passing through it; they feel great terror from it. On the other hand, since it is usually accompanied by a rain of heavy drops that provides pleasant water to the thirsty of the deserts and irrigates the trees and crops, a hope also arises in their hearts. Thus, they pass through sensitive moments of fear and hope. After this, the Quran further says: He is the One Who raises the heavy, laden clouds that can irrigate the thirsty lands (وَیُنْشیِءُ السَّحَابَ الثِّقَالَ).

We know that, scientifically, lightning is produced in such a way that two portions of a cloud, carrying different electrical charges (in the form of positive and negative poles), approach one another, and a current is generated between them in much the same way as when two electrical wires carrying different phases (positive and negative) come close to each other and produce a strong current, leading, in technical terms, to discharge. When the ends of two wires meet, a small spark and a faint sound are produced; however, in the case of atmospheric electricity, due to the vastness of the clouds, the electrical discharge is intense, giving rise to “thunder” and rumbling. When the positively charged portion of a cloud approaches the الأرض, which consistently carries a negative charge, a current is produced between the two, referred to as “صاعقہ.” This electric current is dangerous because one of its terminals corresponds to elevated points on the earth. Technically, such elevated places become equivalent to the tip of a negatively charged conductor; thus, in an open desert, a human being may effectively become such a terminal, and an intense current may strike his head, reducing him to ashes in a brief instant. Therefore, during thunder and lightning in open areas, one should immediately seek shelter under a tree, beside a wall, at the base of a mountain, behind an elevated structure, or lie down in a depression. In any case, lightning—though it may appear to some as merely a phenomenon of nature—has, according to modern scientific findings, numerous benefits and blessings. Three aspects of these benefits may be noted as follows. First, irrigation: lightning generally produces extremely high الحرارة, sometimes reaching approximately 15,000 degrees centigrade. This heat is sufficient to burn a large portion of the surrounding air, resulting in a sudden reduction in air pressure. It is known that clouds are most likely to precipitate under conditions of low pressure. Hence, it is commonly observed that hail begins immediately after lightning strikes, followed by heavy rainfall. In this respect, lightning plays a role in irrigation. Second, sterilization: when lightning flashes with such heat, raindrops combine with additional oxygen, forming what is described as heavy water, namely hydrogen peroxide. It is known that one of the properties of such compounds is their germicidal effect; for this reason, they are used in medical applications for cleansing wounds. When these droplets fall upon the earth, they eliminate the germs responsible for plant diseases. Thus, rainfall effectively performs a form of sterilization. For this reason, experts have observed that in years when thunder and lightning are scarce, plant diseases and infestations tend to increase. Third, nourishment and fertilization: through intense heat and chemical reactions, lightning transforms raindrops into carbonic acid (تشریحی نوٹ: H2CO3), a colorless and odorless vapor that possesses a slightly acidic taste and is used in medicine to aid digestion. When deposited upon the زمین, it acts as an effective fertilizer for vegetation due to its chemical properties, thereby providing nourishment to plants. According to some experts, the quantity of fertilizing material supplied annually to the earth through atmospheric electricity amounts to hundreds of millions of tons. Thus, it becomes apparent that a phenomenon appearing outwardly insignificant may, in reality, be abundant in benefit and blessing: it irrigates, sterilizes, and nourishes. This represents a small example of the profound and expansive mysteries of the universe that guide toward the knowledge of God. On the one hand, lightning possesses such benefits; on the other, it can also give rise to intense fire, one manifestation of which is “صاعقہ.” This may, at times, burn one or several individuals or trees. Although relatively infrequent and often avoidable, it can nevertheless be a source of fear. In this way, as indicated in the verse, lightning is both a cause of fear and of hope, possibly alluding to these diverse aspects. It is also possible that the phrase “وَیُنْشِیء السَّحَابَ الثِّقَالَ,” occurring at the end of the verse, is related to this property of lightning, whereby clouds become heavy with rain‑bearing droplets. In the subsequent verse, mention is made of “رعد,” which is inseparable from lightning. It is stated: “وَیُسَبِّحُ الرَّعْدُ بِحَمْدِہِ.” Indeed, this powerful sound of nature—proverbial for its intensity—being linked with lightning, and together fulfilling a single purpose while performing significant, well‑ordered functions as noted above, constitutes a form of practical glorification of God. Moreover, “رعد” serves as the eloquent expression of “برق,” interpreting the order of creation and the grandeur of origination. This corresponds to what is termed the “language of disposition” (زبان حال). A comprehensive book, a grand ode, a beautiful painting, and a well‑constructed building each testify, through their inherent expression, to the knowledge, skill, and artistry of their creator, author, artist, or builder, thereby offering them praise. Every particle in the cosmos is filled with mystery and operates within a precise and calculated order. All particles of existence indicate God’s transcendence from every نقص and imperfection—such is “تسبیح”—and collectively testify to His attributes of perfection, namely His power, knowledge, and wisdom—such is “حمد.” (Explanatory note: Further clarification regarding “تسبیح و تقدیس” will, God willing, be discussed under the verse “وَإِنْ مِنْ شَیْءٍ إِلَّا یُسَبِّحُ بِحَمْدِہِ وَلٰکِنْ لَا تَفْقَہُونَ تَسْبِیحَہُمْ” (بنی اسرائیل 44).) A group of philosophers has also proposed that every particle of the universe possesses a form of intellect and consciousness, by virtue of which it glorifies and sanctifies God—not merely through its state or existence, which itself reflects the Creator, but also through actual expression. Thus, not only does thunder and other phenomena of the material world engage in glorification, but “all the angels also glorify Him out of fear” (وَالْمَلَائِکَةُ مِنْ خِیفَتِہِ). (Explanatory note: Shaykh Ṭūsī states in al‑Tibyān that “خیفة” denotes a state, whereas “خوف” is an infinitive; the former signifies the condition of fear, while the latter denotes the act of fearing.) They fear lest they fall short in executing the command of God and fulfilling their assigned responsibilities within the cosmic order. It is known that those endowed with a sense of responsibility experience a form of fear that serves as a constructive force, motivating effort and activity. With further reference to thunder and lightning, mention is made of “صواعق”: “وَیُرْسِلُ الصَّوَاعِقَ فَیُصِیبُ بِہَا مَنْ یَشَاءُ.” Yet, despite witnessing the signs of divine greatness in creation—the vast heavens and earth, vegetation, thunder, lightning, and other phenomena—and despite observing human helplessness before such events, a group of the heedless persists in disputing concerning God (وَہُمْ یُجَادِلُونَ فِی اللهِ)، even though His power is infinite, His punishment severe, and His grasp formidable (وَہُوَ شَدِیدُ الْمِحَال). The term “محال” is derived from “حیلہ,” signifying subtle and concealed strategizing. One who possesses mastery in such power and wisdom is able to overcome all opposition, and none can escape from His dominion. Exegetes have interpreted “شدید المحال” accordingly—as intense in power, punishment, capability, or grasp. The final verse under discussion indicates two points. First, “لَہُ دَعْوَةُ الْحَقِّ”: when He is invoked, He hears and responds; He is aware of the supplications of His servants and possesses the power to fulfill their aspirations. Therefore, calling upon Him is truth, not falsehood. Second, calling upon idols constitutes false supplication: “وَالَّذِینَ یَدْعُونَ مِنْ دُونِہِ لَا یَسْتَجِیبُونَ لَہُمْ بِشَیْءٍ.” Indeed, falsehood is nothing more than illusion, and whatever knowledge or power is attributed to idols is baseless. Truth is that which possesses reality and benefit, whereas falsehood consists of imagination and harm. As is the Qur’anic method, this rational point is illustrated through a vivid sensory example: those who call upon other than God are like one who sits by water beyond his reach and stretches out his hands toward it, hoping it will reach his mouth, yet it never does (إِلَّا کَبَاسِطِ کَفَّیْہِ إِلَی الْمَاءِ لِیَبْلُغَ فَاہُ وَمَا ہُوَ بِبَالِغِہ). Such an action is futile and absurd. One cannot bring water to the mouth merely by extending one’s hands from a distance; such behavior resembles that of a simple‑minded or deluded person. Another interpretation likens idolaters to one who attempts to hold water in his open palms, expecting it to remain, whereas it inevitably slips through the fingers. A third interpretation compares them to one who seeks to grasp water in a closed fist—an impossibility. This is reflected in the Arabic proverbial expression: “ہُوَ کَقَابِضِ الْمَاءِ بِالْیَدِ,” meaning one who attempts an absurd and futile task. At the conclusion of the verse, it is emphasized that the supplication of disbelievers is nothing but error (وَمَا دُعَاءُ الْکَافِرِینَ إِلَّا فِی ضَلَالٍ). What greater misguidance can there be than expending effort upon a path that never leads to its intended goal? Finally, to illustrate how idolaters have isolated themselves from the order of existence, it is stated that all who dwell in the heavens and the earth prostrate themselves in obedience or compulsion, as do their shadows morning and evening (وَلِلَّہِ یَسْجُدُ مَنْ فِی السَّمَاوَاتِ وَالْاَرْضِ طَوْعًا وَکَرْہًا وَظِلَالُہُمْ بِالْغُدُوِّ وَالْآصَالِ).

1. What is meant by the prostration (sujūd) of beings: In such contexts, sujūd signifies humility, submission, and the utmost degree of modesty and self‑effacement, that is, all angels, human beings, and possessors of intellect and reflection are humble before God. However, some creatures possess not only sujūd takwīnī but also sujūd tashrīʿī. Sujūd tashrīʿī refers to prostration performed willingly, by choice and inclination. An example of sujūd takwīnī is that every creature submits to realities such as life and death, growth and development, perfection, health, and illness; this condition of submission and humility is, in essence, a form of ontological prostration before the laws of creation. 2. What is meant by “طوعاً و کرھاً”: It may indicate that the believers prostrate before the Divine Presence willingly and with inclination, whereas non‑believers, although not prepared for such voluntary prostration, nonetheless have every particle of their being subject to the laws of creation and thus submit to the command of God, whether they will it or not. It should also be noted that “کُرْه” (on the pattern of “جرم”) denotes an aversion arising from within a person, whereas “کَرْه” (on the pattern of “شرح”) signifies aversion resulting from external factors. In the present context, since non‑believers are compelled by forces external to themselves under the laws of creation, the form “کَرْه” is used. Another interpretation suggests that “طوعاً” refers to those events in the created order that accord with the natural inclination and desire of a being (for example, the inclination of a living being to continue living), while “کَرْه” refers to tendencies imposed upon a being from outside, such as death caused by the attack of germs. 3. The meaning of “ظلال”: “ظلال” is the plural of “ظل,” meaning “shadow.” The mention of this term in the verse indicates that sujūd is not limited to legislative prostration, because shadows themselves possess no will or choice; rather, they submit entirely to the laws governing light. Thus, their prostration is ontological (takwīnī), meaning that they are subject to and compliant with the laws of creation. The mention of “ظلال” does not imply that all beings in the heavens and the earth are material entities possessing shadows; rather, it refers only to those beings that do have shadows. For example, when it is said that the scholars of a city and their sons attended a certain gathering, it implies that those scholars who had sons attended with them; it does not imply that all scholars necessarily have offspring. In any case, although a shadow is, in essence, nothing but the absence of light, since it is encompassed by light on all sides, it possesses a form of existence and observable effects. The explicit mention of this term in the verse may serve as emphasis that even the shadows of beings are inclined in humility before the Divine Presence. 4. The meaning of “الآصال” and “غدو”: “آصال” is the plural of “اصل” (on the pattern of “دھل”), and “اصل” is also the plural of “اصیل,” derived from “اصل,” referring to the latter part of the day, as this portion is considered the foundation or origin of the night. Likewise, “غدو” is the plural of “غداة,” which denotes the early part of the day (and is sometimes also used in a verbal sense). Although the prostration and submission of the beings of the universe before the command of God are not confined to morning and evening but persist at all times, the mention of these two times may be either a figurative expression for continuity—just as it is said that a person is engaged in learning morning and evening, meaning constantly—or due to the preceding reference to shadows, which are more prominent at the beginning and end of the day than at other times.

In the preceding verses, numerous discussions were presented concerning the knowledge and recognition of the existence of God. In this verse, the misunderstanding of the idolaters is addressed, and it is examined from various perspectives. First, addressing the Prophet, it is stated: ask them, “Who is the Lord and Sustainer of the heavens and the earth?” (قُلْ مَنْ رَبُّ السَّمَاوَاتِ وَالْاَرْضِ). Then, without waiting for their response, the Prophet is instructed to provide the answer himself: say, “Allah” (قُلِ اللهُ). Thereafter, they are reproached: say, “Have you then taken besides Him guardians, supports, and objects of worship, who possess no power even over their own benefit or harm?” (اَفَاتَّخَذْتُمْ مِنْ دُونِہِ اَوْلِیَاءَ لاَیَمْلِکُونَ لِاَنفُسِھمْ نَفْعًا وَلاَضَرًّا). In reality, the discussion first establishes the lordship (rubūbiyyah) of God—that He alone is the owner and administrator of the universe, that every good originates from Him, and that He alone has the power to remove harm. Thus, when this is acknowledged—that He is the Creator and Sustainer—then whatever is sought should be sought from Him alone, not from idols that are incapable of resolving any difficulty. Furthermore, it is emphasized that such objects of worship do not even possess control over their own benefit and harm, let alone that of others. In such circumstances, what difficulty can they remove that would justify their worship? When they are themselves powerless, what can be expected of them? Subsequently, through two clear and explicit examples, the condition of the monotheist (muwahhid) and the polytheist (mushrik) is illustrated. First, it is stated: “Say: Are the blind and the seeing equal?” (قُلْ ھَلْ یَسْتَوِی الْاَعْمَی وَالْبَصِیرُ). Just as the blind and the seeing are not equal, so too the disbeliever and the believer are not equal, and idols cannot be regarded as partners of Allah. Second, it is stated: “Or are darkness and light equal?” (اَمْ ھَلْ تَسْتَوِی الظُّلُمَاتُ وَالنُّورُ). How can darkness—which is the locus of deviation, misguidance, confusion, and fear—be equated with light, which is guiding and life‑giving? How can idols, which are mere darkness, be considered partners alongside God, who is the absolute light of existence? What relation can exist between faith and توحید, which is the very essence of light, and shirk and idolatry, which constitute the essence of darkness? Thereafter, the invalidity of the polytheists’ belief is demonstrated in another manner. It is stated: have those who have associated partners with God done so because they too have created in a manner similar to His creation, such that creation has become ambiguous to them and they suppose that idols, like God, are worthy of worship because they perform similar acts? (اَمْ جَعَلُوا لِلَّہِ شُرَکَاءَ خَلَقُوا کَخَلْقِہِ فَتَشَابَہَ الْخَلْقُ عَلَیْھِمْ). Yet this is not the case. Even the idolaters themselves do not hold such a belief regarding idols. They acknowledge God as the Creator of all things and regard the entire system of creation as dependent solely upon Him. Therefore, it is immediately stated: “Say: Allah is the Creator of all things, and He is the One, the Subduer” (قُلِ اللهُ خَالِقُ کُلِّ شَیْءٍ وَھُوَ الْوَاحِدُ الْقَھَّارُ).

1. Creatorship and Lordship are linked to worthiness of worship: The first point that becomes clear from the verse under consideration is that He who is the Creator is also the Lord and the Governor, because creation is a perpetual and continuous matter. It is not that the Lord of the worlds, after creating beings, sits aside; rather, the grace of existence is perpetually from God's side, and every being continues to receive existence and being from His pure essence. On this basis, the program of creation and the governance of the world of existence are in God's hands, just like the beginning of creation. This is why He is the Master of profit and loss, and whatever anyone else possesses is also from Him. Despite this, is anyone other than God worthy of worship? 2. The question and the answer, both from the same source: From the verse in question, this question arises: why does God command His Prophet to ask the polytheists who the Lord and Master of the heavens and the earth is, and then, without waiting for an answer, command His Prophet (peace be upon him) to give the answer to this question, and then immediately rebukes those polytheists for worshipping idols? What kind of method of question and answer is this? The answer to this question becomes clear by paying attention to one point, which is that sometimes the answer to a question is so obvious that it does not require waiting for the other party's response. For example, if we ask someone whether it is currently night or day, and then we ourselves immediately answer that it is certainly day. This is, in fact, a subtle allusion to the fact that this matter is so clear that it does not need to wait for an answer. Furthermore, the polytheists considered Creatorship to be exclusive to God, and they never said that the idols are the creators of the heavens and the earth. Rather, their belief was that they are intercessors and are capable of bringing profit and loss to man, and on this basis, they believed that they should be worshipped. But since "Creatorship" and "Lordship" (the governance of the world of existence and the running of its system) are not separate from each other, this objection can be raised against the polytheists, and they can be told that if you consider Creatorship to be exclusive to God, then you must also consider Lordship to be exclusive to Him, and with that, worship also becomes exclusive to Him. 3. A seeing eye and light are inseparable: In the verse, both "the blind and the seeing" and "darkness and light" are mentioned. It is as if this is an allusion to the fact that to witness an objective reality, two things are needed: a seeing eye and the rays of light. If either of these is absent, observation is not possible. Therefore, one should think about the state of those who are deprived of both—of sight and of light. The real target of this are the polytheists, whose eye of insight is also blind and whose lives are enveloped by the darkness of disbelief and idol-worship. That is why they are wandering aimlessly in dark valleys and pits. In contrast to them, the believers possess a seeing vision. Their program is clear, and with the help of the light of revelation and the teachings of the Prophets, they have set their lives on the right path. 4. Is God's Creatorship evidence for predetermination and coercion? Some proponents of predetermination have used the phrase from the verse in question, "Allah khaliq kulli shay'," to argue for their position. They say that the creator of actions is also God, meaning we have no choice of our own. This can be answered in two ways: First, the other sentences of this verse completely negate this idea, because they contain a great deal of condemnation for the idol-worshippers. If we really have no choice in our actions, then on what basis is there admonition and rebuke? If God wanted us to remain idol-worshippers, then why would He rebuke us and why would He use reasoning for guidance and for changing our path? All these things are evidence that people are free and have the choice to select their path. Second, Creatorship in its essence is exclusive to God in all things, but this is not contrary to us having free will in our actions, because our power, our intellect, and even the freedom of our will, are all from Him. On this basis, in one respect, He is also the Creator (the Creator of all things, even our actions and deeds), and we are also free agents, and these two are a consequence of one another, not parallel to each other. He is the Creator of all the means and resources for action, and we are the ones who utilize these resources on the path of good and evil. This is exactly like a person who builds a power plant or a water supply center and puts it at our disposal. It is certain that it is up to us whether we use this electricity to light up an operating theater for a dying patient or a center of evil. Similarly, with water, we can quench the thirst of a thirsty person and irrigate flower beds, or we can pour water into the foundations of an innocent person's house to destroy it.17. اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَسَالَتۡ اَوۡدِیَۃٌۢ بِقَدَرِہَا فَاحۡتَمَلَ السَّیۡلُ زَبَدًا رَّابِیًا ؕ وَ مِمَّا یُوۡقِدُوۡنَ عَلَیۡہِ فِی النَّارِ ابۡتِغَآءَ حِلۡیَۃٍ اَوۡ مَتَاعٍ زَبَدٌ مِّثۡلُہٗ ؕ کَذٰلِکَ یَضۡرِبُ اللّٰہُ الۡحَقَّ وَ الۡبَاطِلَ ۬ؕ فَاَمَّا الزَّبَدُ فَیَذۡہَبُ جُفَآءً ۚ وَ اَمَّا مَا یَنۡفَعُ النَّاسَ فَیَمۡکُثُ فِی الۡاَرۡضِ ؕ کَذٰلِکَ یَضۡرِبُ اللّٰہُ الۡاَمۡثَالَ۔ 17. God sent down water from the sky, and a flood gushed forth from every valley and river according to their capacity, then foam appeared on the torrents of water, and from those (furnaces) in which they light a fire to prepare ornaments or articles of life, foam also began to emerge. Thus God sets forth the parable for truth and falsehood. But the foam is cast aside, and the thing that benefits people (water or pure metal) remains in the earth. God thus sets forth the parable.

The Qur’an, as a book of instruction and cultivation, adopts the approach of discussing matters on the basis of concrete realities; therefore, in order to firmly impress complex issues upon the mind, it presents refined, elegant, and sensory examples drawn from people’s everyday lives. In the present verse as well, a highly eloquent and excellent example is given to embody the realities mentioned in the previous verses regarding Tawḥīd and Shirk, Īmān and Kufr, and Ḥaqq and Bāṭil. It is first stated: God has sent down water from the sky (اَنزَلَ مِنْ السَّمَاءِ مَاءً). The life‑giving, vitality‑bestowing water—water as the source of growth and movement. This water then settles, according to their capacity, in the hollows, depressions, rivers, and channels of the earth (فَسَالَتْ اَوْدِیَةٌ بِقَدَرِھَا). Small streams join one another, and rivers come into existence; when rivers converge, a great flood surges forth from the slopes of the mountains. The water rises above shoulders and heads and carries away whatever comes in its path. In such a state, when the waves and currents of the water collide, foam is produced. As the Qur’an states: foam rises upon the flood (فَاحْتَمَلَ السَّیْلُ زَبَدًا رَابِیًا). The root of “رابی” is “ربو” (on the pattern of “غلو”), which conveys the meaning of elevation and increase. “ربا,” meaning interest or excess amount, is also derived from the same root due to its sense of addition and increase. Foam is not produced only by rainfall; rather, metals that are melted by means of fire in order to prepare ornaments or other necessities of life also yield a foam similar to that of water (وَمِمَّا یُوقِدُونَ عَلَیْہِ فِی النَّارِ ابْتِغَاءَ حِلْیَةٍ اَوْ مَتَاعٍ زَبَدٌ مِثْلُہُ). (Explanatory note: The literal meaning of this phrase is that from that upon which fire is kindled to obtain ornament and utility, a foam like the foam of water is produced. This expression alludes to furnaces in which metals are melted, where fire is present both beneath and above. In this manner, fire is first placed below, then stones containing the meltable material are placed above it, and fire is also applied from above. This represents the finest type of furnace in which the material capable of melting is surrounded by fire from all sides.) Thus, a comprehensive example is presented that pertains not only to water but also to metals, whether they are used for making ornaments or for producing other means of livelihood. Then, drawing the conclusion, it is stated: thus does God set forth the example of truth and falsehood (کَذَلِکَ یَضْرِبُ اللهُ الْحَقَّ وَالْبَاطِلَ). It is then further explained: as for the foam, it passes away as scum, while that which benefits mankind remains in the earth (فَاَمَّا الزَّبَدُ فَیَذْھَبُ جُفَاءً وَاَمَّا مَا یَنفَعُ النَّاسَ فَیَمْکُثُ فِی الْاَرْضِ). The useless, noisy, and hollow foam, which always floats on the surface yet yields no benefit, should be cast aside; whereas the quiet, unobtrusive, humble, useful, and beneficial water remains. If it does not remain upon the surface of the earth, it descends into its depths, and before long it emerges again in the form of flowing springs and wells, irrigating the thirsty. It yields fruit in trees, brings blossoms into bloom, prepares fruits, and provides every means of sustenance for life. At the end of the verse, by way of further emphasis and as an invitation to deeper reflection, it is stated: thus does God set forth examples (کَذَلِکَ یَضْرِبُ اللهُ الْاَمْثَالَ).

In this meaningful example, highly appropriate expressions and sentences have been employed, and the portrayal of حق and باطل has been presented with great eloquence. Numerous truths are embedded within it, some of which are indicated as follows. 1. Signs for distinguishing حق and باطل: The recognition of حق and باطل, which in reality consists in distinguishing objective reality from empty and fabricated assertions, may at times become so complex and difficult for human beings that it becomes necessary to seek decisive and certain criteria. Through such signs, realities are separated from illusions, and حق is distinguished from باطل. In the present example, the Qur’an describes these distinguishing features as follows: (a) حق is always beneficial and advantageous, like pure water which is life‑giving, whereas باطل is useless and futile. The foam upon water neither quenches thirst nor produces vegetation. Similarly, the foam produced from molten metals serves neither in the making of ornaments nor in the preparation of the means of life; if it has any use, it is base and insignificant, such as being used only for burning refuse. (b) باطل is always arrogant, elevated on the surface, and filled with noise, dispute, and commotion, yet inwardly empty and hollow; whereas حق is humble, quiet, practical, purposeful, and substantial. (Explanatory note: Ḥaḍrat ʿAlī (علیه السلام), referring to himself and his opponents, such as the companions of Jamal, states: “وقد ارعدوا و ابرقوا و مع ھٰذین الامرین الفشل ولسنا نرعد حتی نوقع ولا نسیل حتی نمطر,” meaning: they display thunder and lightning, yet their outcome is nothing but weakness and incapacity; whereas we do not display thunder until we act, nor do we pour forth without producing results. Our program is action, not mere speech (Nahj al‑Balāghah, Sermon 9).) (c) حق relies upon itself, whereas باطل depends upon the prestige of حق. It attempts to present itself in the guise of حق and to benefit from its standing. As it is said: “ہر دروغی از راست فروغ می گیرد,” meaning that every falsehood derives its appearance of credibility from truth. If truth did not exist, falsehood would never be accepted, and if genuine goods did not exist, no one would be deceived by counterfeit goods. Thus, the temporary prominence of باطل is itself borrowed from حق, whereas حق relies solely upon its own intrinsic worth. 2. What is “زبد”: “زبد” refers to foam upon water or any similar froth. It is known that pure water produces little foam; foam arises due to contamination with external impurities. This indicates that if حق remains in its essential purity, no foam of باطل will appear around it. However, when حق becomes intermixed with corruption—when truth is obscured by superstition, correctness mixed with error, and purity with impurity—then the foam of باطل emerges alongside it. Ḥaḍrat ʿAlī (علیه السلام) alludes to this in Nahj al‑Balāghah: “لو ان الباطل خلص من مزاج الحق لم یخف علی المرتادین ولو ان الحق خلص من لبس الباطل انقطعت عنہ السن المعاندین,” meaning: if falsehood were entirely separated from truth, it would not remain hidden from seekers, and if truth were entirely free from the covering of falsehood, the tongues of the obstinate would be silenced (Nahj al‑Balāghah, Sermon 50). Some exegetes have stated that this verse contains three analogies: the descent of Qur’anic revelation from the heaven of وَحْی likened to life‑giving rainfall; human hearts likened to valleys that receive according to their capacity; and satanic insinuations likened to impure foam arising not from the water itself but from the impurities of the ground. Thus, the وساوس of the self and Satan are removed from the hearts of believers, while the pure water of revelation remains as the source of guidance and life. 3. Benefit corresponds to capacity: The verse implicitly indicates that there is no restriction, limitation, or withholding in the مصدر of divine grace. Just as clouds rain freely everywhere, different regions of the earth benefit according to their capacity—smaller lands receive less, larger ones more. Similarly, human hearts and souls receive divine grace according to their receptivity. 4. باطل is unstable and transient: When a flood reaches a plain and its turbulence subsides, suspended particles gradually settle, and the foam disappears, leaving clear water. Similarly, باطل is agitated and unsettled; when calm prevails and true standards are established, it has no lasting place and soon vanishes. 5. باطل does not appear in a single form: One of the characteristics of باطل is that it continuously changes its forms and appearances, so that when recognized in one guise, it conceals itself in another. The verse subtly indicates that foam appears not only on water but also in furnaces and molds where metals are melted, each time in a new form. Thus, حق and باطل are present everywhere, and it is essential not to be deceived by changing appearances but to recognize باطل through its consistent characteristics. 6. The survival of things depends on their benefit: The verse states that what benefits الناس remains in the earth (وَاَمَّا مَا یَنفَعُ النَّاسَ فَیَمْکُثُ فِی الْاَرْضِ). Water, being life‑giving, endures, while foam disappears. Similarly, in metals, the pure and useful portion remains, while impurities are discarded. In the same manner, individuals, groups, schools of thought, and programs endure to the extent that they are beneficial; if a false system persists for a time, it does so only because of the element of truth mixed within it. 7. How حق expels باطل: The term “جفاء,” meaning that which is cast aside, conveys the subtle point that باطل reaches a stage where it can no longer sustain itself and is expelled from the sphere of society. This occurs when حق is dynamic and vital; when it becomes active, باطل, like foam, is driven out. 8. باطل is indebted to حق for its existence: Just as foam cannot exist without water, باطل cannot manifest without حق. If truth did not exist, falsehood would find no acceptance. The deceptive vitality of باطل is derived from the presence of حق. 9. The perpetual conflict between حق and باطل: The example presented is not limited to a particular time or place; it reflects a universal and ongoing reality. The struggle between حق and باطل continues throughout history and persists until its ultimate resolution. 10. Life under the shadow of struggle and effort: The example also illustrates that life, endurance, and success are unattainable without effort and struggle. Just as metals must undergo refinement in furnaces to yield pure substance, so too must human endeavors pass through trials. The nature of worldly life is such that success is always accompanied by hardship. This principle is affirmed in the Qur’an, for example in Sūrah al‑Baqarah (214): “ام حسبتم ان تدخلوا الجنة…” indicating that entry into success is contingent upon enduring trials, after which divine assistance becomes manifest.

The effectiveness of example (tamthīl) in the clarification and exposition of discussions is undeniable. For this reason, in any branch of knowledge, one cannot dispense with examples in order to affirm truths and bring them closer to the mind. At times, a well‑placed example—fully aligned with the intended meaning—brings a concept from abstraction down to concrete understanding, rendering it accessible to all. In general, it may be stated that in intellectual, educational, social, and ethical discussions, examples produce the following significant effects. 1. Examples render issues tangible: Since human beings are generally more familiar with sensory experience, and complex intellectual truths often remain beyond immediate comprehension, concrete examples bridge this distance and present such abstractions at the level of perception. In doing so, they make understanding engaging, clear, and satisfying. 2. Examples shorten the path of reasoning: It is often the case that, in order to establish a profound logical or intellectual point, one must rely upon multiple arguments, and even then some ambiguity may remain. However, a clear and well‑aligned example can shorten this process considerably, strengthening the persuasive force of the argument and eliminating the need for extended reasoning. 3. Examples universalize understanding: Many scholarly issues, in their original form, are intelligible only to the intellectual elite, while the general public benefits little from them. However, when accompanied by appropriate examples, these matters become accessible to all, thereby serving as an effective means of broadening knowledge. 4. Examples enhance certainty and conviction: Even the most rigorously reasoned intellectual propositions often fail to produce complete assurance so long as they remain at the level of abstraction. Human beings tend to seek certainty in concrete, observable forms. Examples endow abstract ideas with a kind of external reality, rendering them clearer and more convincing. Hence, they play a powerful role in fostering acceptance and confidence. 5. Examples silence obstinacy: Frequently, when arguments are presented in abstract and logical terms, obstinate individuals persist in resistance. However, when a matter is expressed through an apt example, avenues for evasion are closed, and pretexts for objection are greatly diminished. It is not inappropriate to cite several illustrative cases demonstrating the power of examples. For instance, those who objected to the birth of ʿĪsā (علیه السلام) without a father were answered by the Qur’an: “اِنَّ مَثَلَ عِیسٰی عِنْدَ اللهِ کَمَثَلِ آدَمَ خَلَقَہُ مِنْ تُرَابٍ” (آل عمران 59). No matter how much one might argue abstractly that such a matter is within divine power, objections may persist; yet when the analogy of Ādam (علیه السلام) is presented—whose creation from earth is acknowledged—the point becomes immediately clear. Similarly, regarding hypocrites, the Qur’an presents a vivid example: they are like a traveler in a dark desert, overtaken by storm, darkness, and uncertainty; momentary flashes of lightning briefly illuminate the path, yet the light quickly disappears, leaving them stranded once more (بقرہ 20). This is a striking portrayal of their inner state. Likewise, when the command to spend in the path of God is presented abstractly, its full implication may not be readily grasped. However, when it is likened to a seed that produces seven ears, each containing a hundred grains (بقرہ 261), the concept becomes clear and compelling. In another instance, actions performed with hypocrisy are likened to a layer of soil spread over a rock: when heavy rain falls, it washes away the soil, leaving the bare stone (بقرہ 264). This example effectively conveys the futility of ostentatious deeds. Returning to the example under discussion concerning the conflict between حق and باطل, one observes how comprehensively it depicts the matter: the introduction, the outcome, and the distinguishing characteristics of both حق and باطل are all reflected with precision, rendering the subject comprehensible and persuasive for all. It silences obstinate individuals and obviates the need for lengthy argumentation. A روایت further illustrates the explanatory power of examples. A materialist once questioned Imām Jaʿfar al‑Ṣādiq (علیه السلام) regarding the verse stating that when the skin of those in Hell is burned, it will be replaced so that they may taste the punishment anew. He asked how this new skin could be punished for what it had not done. The Imām replied that it is both the same and not the same. When the questioner failed to understand, the Imām provided an example: if an old brick is ground into powder and then remolded into a new brick, it is both identical to the previous one and yet different. This example clarified the matter conclusively. It is, however, essential to note that an example fulfills its purpose only when it is properly aligned with the intended meaning. Otherwise, it may itself become misleading. Just as a correct and relevant example enlightens, a distorted or inappropriate one can lead to error. For this reason, hypocrites and ill‑intentioned individuals often employ false analogies to mislead others and to lend plausibility to falsehood. It is therefore necessary to remain vigilant against such deceptive uses of examples.

In the preceding verse, a clear, eloquent, and highly expressive example was presented in order to manifest the reality of حق and باطل. Following this, the present passage turns to the fate of those who accepted the call of truth and embraced it, as well as the end of those who turned away from حق and inclined toward باطل. It is first stated: for those who have responded to the call of their Lord, there is the best reward, a beneficial outcome, and a praiseworthy end (لِلَّذِینَ اسْتَجَابُوا لِرَبِّھِمْ الْحُسْنَیٰ). The term “حسنیٰ” possesses a comprehensive meaning that encompasses every form of goodness and felicity—from virtuous character and moral excellence to a pure and wholesome social life, victory over enemies, and even eternal Paradise. Thereafter, it is further stated that those who did not respond to this divine call will face such a grievous and miserable fate that, even if they possessed everything upon the earth—and its like in addition—and were prepared to offer all of it as ransom in order to save themselves from that dreadful outcome, it would not be accepted from them (وَالَّذِینَ لَمْ یَسْتَجِیبُوا لَهُ لَوْ أَنَّ لَهُمْ مَا فِی الْأَرْضِ جَمِیعًا وَمِثْلَهُ مَعَهُ لَافْتَدَوْا بِهِ). There can be no more striking expression of the عظمت of punishment and chastisement than this: that a person should possess all that exists upon the earth—indeed, even more than that—and yet, in his attempt to ransom himself and escape punishment, none of it would avail him. This statement alludes to the ultimate worldly aspiration of human beings, namely, total sovereignty over the earth; yet the intensity of the punishment destined for the opponents of the call of truth is such that they would be willing to sacrifice even this highest conceivable possession, indeed more than it, merely to secure deliverance. Even if such an offer were accepted, it would serve only to avert punishment; whereas the immeasurable rewards promised to those who responded to the call of truth are beyond all calculation. Thus, the phrase “مِثْلَهُ مَعَهُ” is not limited to possessing an additional earth equivalent, but rather indicates even greater dominion and wealth—yet all of it would be offered for the sake of salvation. This is because the human being desires possession for his own benefit, but when he himself is immersed in torment, ownership of the entire world becomes meaningless. After this misfortune—namely, the inability to obtain deliverance even by offering everything—another aspect of their wretchedness is mentioned: “for them there will be an evil reckoning” (أُولَٰئِكَ لَهُمْ سُوءُ الْحِسَابِ). With regard to “سوء الحساب,” exegetes have expressed various interpretations. Some have stated that it refers to a highly exacting and rigorous reckoning in which no concession or leniency is shown, for attributing injustice to the Just God is inconceivable. A narration from Imām Ṣādiq (علیہ السلام) supports this interpretation. In it, the Imām explains that a strict and exhaustive accounting—taking one’s due to the utmost extent—is itself termed “سوء الحساب,” indicating the severity of such a reckoning rather than injustice. Other exegetes have suggested that it denotes an accounting accompanied by reproach, combining both the terror of the reckoning itself and the pain of rebuke. Still others have interpreted it as “سوء الجزاء,” meaning an evil recompense. These interpretations are not mutually exclusive and may all be encompassed within the meaning of the verse: they will undergo a strict reckoning, accompanied by reproach, followed by an uncompromising punishment. At the conclusion of the verse, the final and ultimate outcome of their punishment is mentioned: “and their abode shall be Hell—an evil resting place indeed” (وَمَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمِهَادُ). The word “مِهَاد” is derived from the root “مهد,” meaning to prepare or make ready, and it is also used for a resting place or bed upon which one reclines. Here, the term carries an ironic implication: instead of resting upon a place of comfort and repose, such rebellious individuals will lie upon blazing flames, a place of torment rather than rest.

From the divine verses, it becomes clearly evident that, on the Day of Resurrection, people will be divided into two distinct groups. One group will be those whose reckoning in the presence of God will be conducted with ease and leniency, and with respect to whom God will not exercise severity. It is stated: “فَاَمَّا مَنْ اُوتِیَ کِتَابَہُ بِیَمِینِہِ فَسَوْفَ یُحَاسَبُ حِسَابًا یَسِیرًا” — that day, the one who is given his record in his right hand will undergo an easy reckoning (al‑Inshiqāq, 7–8). In contrast, there are others whose accountability will be conducted with great شدت; every ذرہ and even the smallest measure will be examined with precision and rigor. As stated regarding certain communities whose people were rebellious and sinful: “فَحَاسَبْنَاہَا حِسَابًا شَدِیدًا وَعَذَّبْنَاہَا عَذَابًا نُکْرًا” — We held them to a severe reckoning and punished them with a dreadful punishment (al‑Ṭalāq, 8). Similarly, in the verse under discussion, the expression “سوء الحساب” has been employed. This is because some individuals, in their worldly lives, adopt an excessively rigid approach in dealing with others. They scrutinize every detail in order to extract the last measure of their due and pursue fault with the utmost severity. Such people show little or no forbearance even toward their spouses, children, siblings, or companions; they rarely exercise forgiveness or overlook minor errors. Since the life of the hereafter is a reflection and consequence of this worldly life, God will deal with such individuals with a corresponding strictness in reckoning, holding them accountable for every action without overlooking anything. Conversely, there are those who exhibit leniency, forgiveness, and compassion. They are characterized by magnanimity and kindness, particularly toward those close to them or those who are weak and vulnerable. They often choose to overlook faults and even, at times, deliberately ignore minor errors—especially in matters pertaining to individual and personal shortcomings. Regarding such individuals, God facilitates ease; He bestows upon them His boundless forgiveness and expansive mercy, and allows them to pass through the stage of reckoning with ease. This teaching constitutes a profound lesson for all human beings, particularly for those who occupy positions of leadership or responsibility and maintain relationships with others.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

In the verses under consideration, the details of the reformative conduct of the supporters of truth are depicted. These verses complete the discussion of the preceding verses. In the first of these verses, an interrogative form of denial is employed: “اَفَمَنْ یَعْلَمُ اَنَّمَا اُنزِلَ إِلَیْکَ مِنْ رَبِّکَ الْحَقُّ کَمَنْ ھُوَ اَعْمَی”—is the one who knows that what has been revealed to you from your Lord is the truth like the one who is blind? What a refined expression this is. It does not state whether the one who knows that this Qur’an is true is like the one who does not know; rather, it declares: is the one who knows like the blind? This expression subtly indicates that ignorance of this reality is not conceivable unless the eye of the heart has become entirely inoperative. Otherwise, how can one possessing sight fail to perceive the sun? The grandeur of this Qur’an is like the radiance of the sun. Therefore, at the end of the verse it is further stated: “إِنَّمَا یَتَذَکَّرُ اُوْلُوا الْاَلْبَابِ”—only those endowed with understanding take heed. The term “al-albāb” is the plural of “lubb,” meaning the essence or core of a thing. Accordingly, its opposite denotes those devoid of substance and hollow individuals. According to certain eminent exegetes, this verse emphasizes the acquisition of knowledge and resistance to ignorance to the greatest extent, since it characterizes those deprived of knowledge and intellect as blind. Thereafter, as an exposition of “ulū al-albāb,” the characteristics of the conduct of the people of truth are elaborated. First, they fulfill their covenants and do not break their pledges: “الَّذِینَ یُوفُونَ بِعَھْدِ اللهِ وَلاَیَنقُضُونَ الْمِیثَاقَ”. Undoubtedly, the “covenant of God” (ʿAhd Allāh) has a broad meaning. It includes the innate covenants embedded in human nature, such as the natural inclination toward tawḥīd and justice. It also encompasses rational covenants arising from reflection and intellectual inquiry, such as understanding the realities of existence and the origin and return. Similarly, it includes legislative covenants, namely those taken by the Prophet (peace be upon him) from the believers to obey divine commands and refrain from disobedience. Furthermore, covenants formed between human beings are also included, since God Himself has commanded their fulfillment; such covenants are both rational and legislative. Another aspect of the conduct of the people of awareness is the maintenance and preservation of relationships, as stated: “وَالَّذِینَ یَصِلُونَ مَا اَمَرَ اللهُ بِہِ اَنْ یُوصَلَ”—they maintain those ties which God has commanded to be upheld. This expression is extraordinarily comprehensive, encompassing relationships with God, prophets, leaders, humanity at large—including friends, neighbors, relatives, and fellow believers—as well as the individual’s relationship with himself. All such relationships must be respected and preserved. In reality, the human being cannot exist in isolation; his existence is constituted entirely through connections and relationships. His bond with the Creator is such that if it were severed, he would cease to exist, like a lamp disconnected from its source of electricity. Thus, just as he is ontologically connected to this great source, he must maintain obedience to it legislatively. Likewise, his relationship with the Prophet (peace be upon him) and the Imam as guides is essential; its severance leads to misguidance. His connection with society, especially with those who have greater rights over him—such as parents, relatives, and mentors—is also vital. Furthermore, he bears responsibility toward himself in safeguarding his interests and achieving perfection. Maintaining all these ties constitutes the meaning of “یصلون ما امر الله بہ ان یوصل”, while severing any of them amounts to violating what God has commanded to be joined. This understanding clarifies various traditions explaining the verse, which at times emphasize maintaining kinship ties, at others connection with the Imam or religious leadership, and at still others association with Āl Muḥammad or all believers. For example, a narration from Imam Ṣādiq (peace be upon him) interprets the verse as referring to one’s close relatives (Nūr al-Thaqalayn, vol. 2, p. 494). Another narration states that it pertains to the kinship of Āl Muḥammad as well as one’s own relatives, and cautions against restricting the verse to a single instance (Nūr al-Thaqalayn, vol. 2, p. 494). A third narration explains it as maintaining a relationship with the Imam through annual financial contribution (Nūr al-Thaqalayn, vol. 2, p. 495). The third and fourth characteristics of the supporters of truth are that they fear their Lord and dread the severity of the reckoning: “وَیَخْشَوْنَ رَبَّهُمْ وَیَخَافُونَ سُوءَ الْحِسَابِ”. Although “khashyah” and “khawf” are closely related, some have distinguished them by stating that “khashyah” arises from knowledge and reverence. However, in Qur’anic usage, the two are often synonymous. Fear of God does not necessarily mean fear of punishment alone; rather, it includes awareness of His عظمت and the gravity of responsibility before Him, even independent of punishment. This awareness generates a profound sense of awe in the hearts of believers. As for “سوء الحساب”, it denotes a meticulous and stringent reckoning without overlooking any detail, and may also include reproach or severe recompense. The fifth trait is patience and steadfastness in the face of all hardships, including obedience, avoidance of sin, struggle against enemies, and resistance to injustice. Such patience is for the sake of God’s pleasure: “وَالَّذِینَ صَبَرُوا ابْتِغَاءَ وَجْہِ رَبِّهِمْ”. The phrase “wajh rabbihim” signifies either the divine grandeur or God’s pleasure. Here it indicates that all righteous actions derive value only when performed sincerely for God; otherwise, they lack true worth. The sixth characteristic is the establishment of prayer: “وَاَقَامُوا الصَّلَاةَ”. Although prayer is encompassed within fulfilling divine covenants and maintaining relationships, its importance warrants separate mention. Through prayer, one renews his connection with God, purifies his heart, and attains spiritual elevation. The seventh trait is that they spend from what God has provided, both secretly and openly: “وَاَنفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِیَةً”. This includes all forms of provision—wealth, knowledge, power, and influence. The dual expression indicates that sometimes secrecy is more appropriate, while at other times openness serves a greater purpose. Finally, the eighth trait is that they repel evil with good: “وَیَدْرَئُونَ بِالْحَسَنَةِ السَّیِّئَةَ”. They not only regret their mistakes but actively compensate by performing righteous deeds. The term “yadra’ūn” means to repel. It may also imply responding to others’ wrongdoing with goodness, as in: “ادفع بالتی ھی احسن...”. Traditions support both interpretations, including a narration from the Prophet (peace be upon him) encouraging good deeds after wrongdoing (Majmaʿ al-Bayān), and a statement of ʿAlī (peace be upon him) advocating kindness in response to harm (Nahj al-Balāghah, saying 58). After describing these qualities, the verse refers to the final outcome of such individuals: “اُوْلَئِکَ لَھُمْ عُقْبَی الدَّارِ”—for them is the ultimate abode. This is further explained as eternal gardens: “جَنَّاتُ عَدْنٍ یَدْخُلُونَهَا...” wherein they, along with their righteous ancestors, spouses, and descendants, shall enter. Angels will greet them from every gate: “وَالْمَلَائِکَةُ یَدْخُلُونَ عَلَیْهِمْ مِنْ کُلِّ بَابٍ”, saying: “سَلَامٌ عَلَیْکُمْ بِمَا صَبَرْتُمْ”. Because of their patience, they will dwell in complete peace and tranquility. Finally, it is declared: “فَنِعْمَ عُقْبَی الدَّارِ”—how excellent is this final abode.

1. Why is only “patience” mentioned? The phrase “سَلَامٌ عَلَیْکُمْ بِمَا صَبَرْتُمْ” indicates that the angels will say to the people of Paradise: “Peace be upon you because of your patience and steadfastness.” Although the preceding verses refer to eight categories of righteous deeds and significant modes of conduct, only “patience” is singled out here. The reason for this becomes clear from a profound statement of ʿAlī (peace be upon him), who said: “ان الصبر من الایمان کالراس من الجسد ولاخیر فی جسد لاراٴس معہ ولا فی ایمان لاصبر معہ.” Patience in relation to faith is like the head in relation to the body: just as a body cannot remain without a head, faith has no worth without patience (Nahj al-Balaghah, aphorisms, saying 82). In reality, all individual and collective reformative programs rely upon patience, endurance, and steadfastness. Without these, none of them can be realized, since every constructive endeavor encounters difficulties and obstacles that cannot be overcome without perseverance. The fulfillment of covenants, the preservation of divine ties, fear of God and the Day of Judgment, the establishment of prayer, spending from divine blessings, and the rectification of wrongs through good—all depend upon patience and steadfastness. 2. The gates of Paradise: From the verses of the Qur’an and from traditions, it is evident that Paradise has gates. However, these multiple gates do not exist because of the large number of entrants requiring separate passages, nor due to differences of class necessitating separate entry points, nor because of proximity or distance, nor merely for aesthetic diversity. Rather, the gates of Paradise are unlike worldly gates leading into gardens or palaces; they symbolically represent deeds and actions that constitute the means of entry into Paradise. Thus, some traditions mention specific names for these gates. One of them is called “باب المجاھدین” (the Gate of the Strivers), through which those engaged in jihād will enter, equipped with the very arms they used, welcomed by the angels (Minhāj al-Barāʿah fī Sharḥ Nahj al-Balāghah, vol. 3, p. 999). In a narration, Imam al-Bāqir (peace be upon him) states: “اعلموا ان للجنة ثمانیة ابواب عرض کل باب منھا میسرة اربعین سنة”—know that Paradise has eight gates, each with a breadth equivalent to a forty-year journey (Khiṣāl Ṣadūq, chapters on eight). This indicates that the concept of these gates is far broader than ordinary usage suggests. Notably, the Qur’an mentions that Hell has seven gates: “لھا سبعة ابواب” (al-Ḥijr 44), while traditions state that Paradise has eight, signifying that the paths to eternal felicity exceed those leading to Hell, and that divine mercy surpasses divine wrath, as expressed in the supplication: “یا من سبقت رحمتہ غضبہ.” It is also noteworthy that the aforementioned verses enumerate eight qualities of ulū al-albāb, each corresponding to a gate of Paradise. 3. The reunion of those connected to the people of Paradise: The verses explicitly state that the inhabitants of Paradise will be joined by their righteous parents, spouses, and offspring. This represents the completion of divine blessings, ensuring that no sense of loss or separation remains, even from beloved associates. In the Hereafter, which is a renewed and perfect realm, everything—including individuals—will be renewed, appearing with purified forms and deeper bonds of love, thereby enhancing the delight of Paradise. Although the verse mentions parents, spouses, and offspring, it implicitly includes all close relations, since the presence of parents and children entails the presence of siblings and extended kin. 4. The meaning of Janāt ʿAdn: The term “janāt” means “gardens,” and “ʿadn” signifies prolonged residence, here indicating eternity and permanence. From various Qur’anic verses, it is clear that Paradise is an everlasting abode for its inhabitants. However, as noted in the discussion of Surah al-Tawbah (9:72), some verses suggest that Janāt ʿAdn refers to a distinct and elevated station within Paradise, reserved for specific categories: the prophets (anbiyāʾ), the truthful (ṣiddīqīn), and the martyrs (shuhadāʾ). 5. The cleansing of the آثار of sin: In summary, good deeds (ḥasanāt) and evil deeds (sayyiʾāt) exert mutually opposing effects. This principle is observable even in ordinary life. At times, a person labors for years to accumulate wealth, only to lose it through recklessness or indulgence; this resembles the loss of accumulated good, referred to in the Qur’an as ḥabṭ. Conversely, a person may commit many errors and suffer their consequences, yet through a wise or devoted act can compensate for them. For instance, during the Islamic Revolution, individuals who had previously committed serious wrongs later engaged in courageous struggle against enemies, thereby rectifying their past actions. The verse “وَیَدْرَؤُونَ بِالْحَسَنَةِ السَّیِّئَةَ” indicates that believers, endowed with intellect and insight, remove evil through good. Since human beings are not infallible and inevitably err, what is crucial is their effort to compensate thereafter—both by erasing the social آثار of wrongdoing through good deeds and by purifying the darkness that sin casts upon the heart and soul. In Qur’anic terminology, this process is referred to as takfīr—covering and cleansing. Furthermore, as noted in the earlier discussion, this phrase may also indicate a moral excellence: that ulū al-albāb do not respond to wrongdoing with wrongdoing; rather, they respond with goodness, thereby inducing regret and reform in others.

See ayat 26 for tafseer.

Since the good and the bad are best understood through contrast, after detailing the attributes of ulū al-albāb and the supporters of truth in the preceding verses, some portions of the verses under discussion describe the fundamental characteristics of those who spread فساد and those who have, in reality, lost their intellect and reason. It is stated: those who break the covenant of God after firmly affirming it, sever the ties that God has commanded to be maintained, and spread فساد upon the earth—upon them is the curse, and for them is an evil abode in the Hereafter (وَالَّذِینَ یَنقُضُونَ عَھْدَ اللهِ مِنْ بَعْدِ مِیثَاقِہِ وَیَقْطَعُونَ مَا اَمَرَ اللهُ بِہِ اَنْ یُوصَلَ وَیُفْسِدُونَ فِی الْاَرْضِ اُوْلَئِکَ لَھُمُ اللَّعْنَةُ وَلھُمْ سُوءُ الدَّارِ). In fact, the entirety of their doctrinal and practical فساد is encapsulated in these three matters: first, the breaking of the divine covenant, which includes innate, rational, and legislative covenants; second, the severing of relationships—namely the connection with God, with divine leaders, with creation, and with oneself; and third, the spreading of فساد on earth, which is the inevitable outcome of the first two. One who violates the divine covenant and cuts off ties in every direction cannot produce anything except فساد. Such efforts are undertaken for material aims—even imaginary ones—but instead of drawing nearer to any higher purpose, they distance one from it, since “curse” denotes remoteness from the mercy of God. It is noteworthy that in this verse and in the preceding one, the term “dār” (abode) is used in an absolute sense, indicating that the true and permanent abode is that of the Hereafter, whereas every other dwelling is ultimately perishable and transient. The subsequent verse indicates that provision and its expansion or restriction lie in the hand of God: “اللهُ یَبْسُطُ الرِّزْقَ لِمَنْ یَشَاءُ وَیَقْدِرُ”—God enlarges provision for whom He wills and constricts it for whom He wills. This serves as a reminder that those who spread فساد on earth and break divine covenants in pursuit of worldly gains fail to recognize that sustenance itself is determined by God. At the same time, this statement answers an implicit question arising after the discussion of the two opposing groups of truth and falsehood: how does God distribute His provision and blessings? The verse clarifies that both abundance and restriction are in His control. Nevertheless, worldly provision is but a fleeting possession, whereas the true object of importance is the abode of the Hereafter and eternal felicity. It must also be emphasized that divine will (mashīʾat) in this matter does not operate arbitrarily; rather, it is realized through the system of causes. As expressed in the statement: “ابیٰ الله ان یجری الامور الا باسبابھا”—God has willed that all affairs take place through their causes. It is further stated that those who break covenants and spread فساد rejoice in worldly life, whereas the worldly life, in comparison with the Hereafter, is nothing but a trivial provision: “وَفَرِحُوا بِالْحَیَاةِ الدُّنْیَا وَمَا الْحَیَاةُ الدُّنْیَا فِی الْآخِرَةِ إِلاَّ مَتَاعٌ”. The use of the indefinite form “متاع” conveys its insignificance—indicating that it is a negligible and worthless possession.

Who is a “mufsid fī al-arḍ”? The term “fasād,” which is the opposite of “ṣalāḥ” (rectification), is employed in the sense of every form of destruction and disorder. Rāghib, in Mufradāt, states: “الفساد خروج الشیء عن الاعتدال قلیلا کان او کثیراً و یضادہ الصلاح، و یستعمل ذٰلک فی النفس و البدن و الاشیاء الخارجہ عن الاستقامة.” That is, whenever something departs from the state of equilibrium—whether slightly or greatly—it is termed fasād. Its opposite is ṣalāḥ. This applies to the soul, the body, and all deviations from proper order in various affairs; indeed, every form of excess or deficiency in individual or collective matters falls under fasād. In the Qur’an, “fasād” and “ṣalāḥ” frequently appear in opposition. For example: “الذین یفسدون فی الارض ولا یصلحون”—those who spread فساد on earth and do not reform (al-Shuʿarāʾ 152). Likewise: “واللہ یعلم المفسدین من المصلح”—God knows the corrupters from the reformers (al-Baqarah 220). And: “واصلح ولا تتبع سبیل المفسدین”—reform and do not follow the path of the corrupters (al-Aʿrāf 142). In some instances, faith and righteous deeds are contrasted with فساد: “ام نجعل الذین آمنوا و عملوا الصالحات کالمفسدین فی الارض” (Ṣād 28). In numerous verses, the expression “fasād fī al-arḍ” occurs, indicating an emphasis on its social dimensions. This expression appears more than twenty times in the Qur’an. Moreover, in several verses, fasād or ifsād appears alongside specific sins, which may represent particular instances. Sometimes it is equated with warfare against God and His Messenger: “إِنَّمَا جَزَاءُ الَّذِينَ یحاربون الله و رسولہ و یسعون فی الارض فساداً” (al-Māʾidah 33). At other times, it is associated with the destruction of crops and progeny: “ویھلک الحرث و النسل” (al-Baqarah 205). Elsewhere, it appears with the severing of divinely commanded ties: “الذین ینقضون عھد الله… و یقطعون ما امر الله بہ ان یوصل و یفسدون فی الارض” (al-Baqarah 27). At times, it is linked with arrogance and the desire for domination: “تلک الدار الاٰخرة نجعلھا للذین لا یریدون علواً فی الارض و لا فساداً” (al-Qaṣaṣ 83). Pharaoh is described as a mufsid, and at the moment of his drowning it is said: “آلآن و قد عصیت قبل و کنت من المفسدین” (Yūnus 91). In another instance, the term is used in the context of theft: “ما جئنا لنفسد فی الارض و ما کنا سارقین” (Yūsuf 73). It is also associated with fraud in trade, as in the words of Shuʿayb (peace be upon him): “ولا تبخسوا الناس اشیاءہم ولا تعثوا فی الارض مفسدین” (Hūd 85). In yet another context, it is used with respect to the disruption of the cosmic order: “لو کان فیھما آلہة الا الله لفسدتا” (al-Anbiyāʾ 22). From these various verses, it becomes evident that fasād, in general, and fasād fī al-arḍ in particular, possesses a very broad meaning. It encompasses major crimes such as those committed by Pharaoh and tyrants, as well as lesser acts such as fraud and deceit in transactions. Given this comprehensive meaning—departure from equilibrium in any form—such breadth is fully intelligible. Furthermore, considering that punishment must correspond to the magnitude of the offense, it follows that different categories of mufsidīn are subject to distinct punishments. Not all receive identical penalties. Even in al-Māʾidah 33, where mufsid fī al-arḍ is mentioned alongside those who wage war against God and His Messenger, four types of punishment are prescribed. It is the responsibility of the legal authority to determine, in accordance with the degree of the crime, which of the prescribed punishments—execution, crucifixion, amputation of limbs, or exile—is appropriate. Islamic jurists have elaborated upon the conditions, limits, and details of these punishments in their legal works. To eradicate such manifestations of فساد, appropriate measures must be adopted in each circumstance. At times, the initial stage of amr bi’l-maʿrūf wa nahy ʿan al-munkar—namely admonition and counsel—is sufficient. At other times, the situation necessitates resorting to more severe measures, including armed struggle. The expression fasād fī al-arḍ also points to an important reality of human social life: collective فساد is rarely confined to a single locality; rather, it spreads across society and the earth, transferring from one group to another. The Qur’anic verses further indicate that one of the major objectives of the prophetic mission is, in a broad sense, the eradication of فساد from the earth. Thus, regarding the Prophet Shuʿayb (peace be upon him), it is stated that he declared in response to the فساد of his rebellious people: “ان ارید الا الاصلاح ما استطعت”—I desire nothing but reform to the extent of my ability (Hūd 88).

Provision lies in the hand of God, but—while not only the preceding verses state that the expansion and restriction of provision are in God’s hand, numerous Qur’anic verses likewise make it clear that God enlarges sustenance for whom He wills and constricts it for whom He wills—this does not mean what some ignorant people suppose, namely, that one should abandon effort and activity and withdraw into seclusion in the expectation that whatever is destined will be granted by God. Such a negative understanding provides a convenient pretext for those who portray religion as an opiate. These individuals are heedless of two fundamental points. First, the divine will and intention referred to in these verses are not arbitrary or devoid of principle. Rather, as has previously been explained, the will and intention of God are inseparable from His wisdom and are always contingent upon merit and capacity. Second, this doctrine does not negate the system of causation (ʿālam al-asbāb), for the world of causes—the created order—is itself an expression of His creative will (mashīʾat takwīnīyah), which is never separate from His legislative will (mashīʾat tashrīʿīyah). More explicitly, God’s will regarding the expansion and restriction of provision is conditioned by certain factors operative within human life. Effort, determination, and sincerity, as well as their opposites—laziness, indolence, miserliness, and corruption—have decisive effects in this regard. Accordingly, the Qur’an repeatedly attributes human attainment to striving and evaluates one’s share in life according to the measure of one’s effort. For this reason, in Wasā’il al-Shīʿah, in the Book of Commerce (Kitāb al-Tijārah), there are chapters devoted to striving for livelihood, as well as chapters condemning idleness, excessive sleep, and negligence in securing the necessities of life. Among the reported traditions is one from ʿAlī (peace be upon him): “ان الاشیاء لما ازدوجت ازدوج الکسل و العجز فنتجا بینھما الفقر”—when things began to pair, laziness and incapacity paired together, and what was born from them was poverty (Wasā’il al-Shīʿah, vol. 12, p. 38). In another narration, Imam Ṣādiq (peace be upon him) states: “لاتکسلوا فی طلب معایشکم فان آبائنا کانوا یرکضون فیھا ویطلبونھا”—do not be negligent in seeking your livelihood, for our forefathers would exert themselves in its pursuit and actively seek it (Wasā’il al-Shīʿah, vol. 12, p. 38). In yet another tradition, Imam Muḥammad al-Bāqir (peace be upon him) says: “انی لابغض الرجل ان یکون کسلاناً عن امر دنیاہ، ومن کسل عن امر دنیاہ فھو عن امر آخرتہ اکسل”—I dislike a person who is lazy in his worldly affairs; indeed, one who is lazy in worldly matters will be even more negligent regarding the affairs of the Hereafter (Wasā’il al-Shīʿah, vol. 12, p. 38). Similarly, it is reported from Imam Mūsā ibn Jaʿfar (peace be upon him): “ان الله تعالیٰ لیبغض العبد النوّام، ان الله لیبغض العبد الفارغ”—God indeed dislikes the servant who sleeps excessively and the servant who remains idle (Wasā’il al-Shīʿah, vol. 12, p. 37).

See ayat 29 for tafseer.

See ayat 29 for tafseer.

Since this Sūrah contains extensive discussions on tawḥīd, the Hereafter, and the prophethood of the Prophet (peace be upon him), the first verse under consideration returns to the issue of the prophetic call. It presents an objection raised by obstinate disbelievers. It is stated: the disbelievers say, why has a sign (miracle) not been sent down to him from his Lord? (وَیَقُولُ الَّذِینَ کَفَرُوا لَوْلاَاُنزِلَ عَلَیْہِ آیَةٌ مِنْ رَبِّہ ِ). The verb “yaqūl” is in the present tense, indicating that they repeatedly raised this objection. Despite the fact that they had already witnessed numerous miracles from the Messenger of God—and it is the duty of every prophet to present proofs of his truthfulness—they continued to fabricate excuses, disregarded previous miracles, and demanded new ones according to their own preference. In other words, such individuals, like all obstinate deniers, constantly sought miracles tailored to their own desires, expecting the Prophet to act like a magician, ready to produce whatever miracle each individual might request, and even then they might still refuse to believe. However, it is well known that the primary responsibility of prophets is to convey the message, provide instruction, and warn. Miracles are exceptional occurrences, manifested only when necessary and by divine command, not according to the personal will of the prophet. Nevertheless, as repeatedly indicated in Qur’anic verses, various groups of opponents persisted in opposing the prophets and making such demands. In response, the Qur’an declares: say, O Prophet, that God leads astray whom He wills and guides to Himself whoever turns toward Him (قُلْ إِنَّ اللهَ یُضِلُّ مَنْ یَشَاءُ وَیَھْدِی إِلَیْہِ مَنْ اَنَابَ). This indicates that there is no deficiency in terms of miracles, for the Prophet has already demonstrated many; rather, the deficiency lies within the individuals themselves. Obstinacy, prejudice, ignorance, and sins that hinder divine enablement obstruct their belief. Therefore, they are called to return to God, repent, and remove the veils of ignorance, pride, and self-centeredness from their intellect so that they may perceive the truth clearly. The subsequent verse offers an illuminating explanation of “man anāb” (those who turn toward God): these are those who believe, and whose hearts find tranquility through the remembrance of God (الَّذِینَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُھُمْ بِذِکْرِ اللهِ). Then a comprehensive and universal principle is stated: be aware that it is through the remembrance of God that hearts attain tranquility (اَلاَبِذِکْرِ اللهِ تَطْمَئِنُّ الْقُلُوبُ). In the final verse under consideration, the ultimate fate of the believers is described, completing the theme of the preceding verse: those who believe and perform righteous deeds—for them is ṭūbā, and a most excellent return (الَّذِینَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ طُوبَی لَھُمْ وَحُسْنُ مَآب). Many eminent exegetes consider the term “ṭūbā” to be the feminine form of “aṭyab,” meaning better, purer, or most excellent. Given that its referent is omitted, the expression possesses a broad and unrestricted meaning. Accordingly, ṭūbā lahum signifies the promise of all forms of felicity and purity. They shall enjoy the best in every respect: the best life, the finest blessings, the greatest comfort and tranquility, the most excellent companions, and the special favor of the Lord. All of this is the result of faith and righteous action—it is the reward for those whose beliefs are firm and whose actions are pure, active, and devoted to service. Thus, the various interpretations offered by different exegetes all represent particular instances of this comprehensive meaning. It is even reported in Majmaʿ al-Bayān that as many as ten interpretations have been mentioned, all of which reflect facets of its broad significance. Furthermore, several traditions report that ṭūbā is a tree in Paradise, whose roots are in the house of the Messenger of God or ʿAlī (peace be upon him), and whose branches extend over all believers and their dwellings. These traditions may symbolically depict the close and inseparable relationship between these great leaders and their followers, the outcome of which is the attainment of manifold blessings. Finally, it may be noted that the term “ṭūbā” appears in the feminine form rather than “aṭyab” (masculine), because it functions as an attribute of words such as “life” or “blessing,” both of which are grammatically feminine.

How does remembrance of God bring tranquility to the heart? Throughout human existence, anxiety and distress have always been a profound affliction, exerting significant influence on both individual and collective life. Tranquility and inner peace have long been among the most valuable yet elusive elements of human existence. In the pursuit of this serenity, humanity has knocked on every door. If one were to recount all the methods—both sound and unsound—adopted throughout history in the quest for peace of mind, it would fill volumes. Some scholars and specialists observe that during widespread epidemics, a considerable proportion of those who appear to die from the disease often succumb, in reality, to fear and anxiety, while comparatively fewer perish directly from the illness itself. Fundamentally, tranquility and anxiety play a decisive role in the health and sickness, as well as the success and misfortune, of individuals and societies; they are not matters that can be easily disregarded. For this reason, numerous works have been written on controlling anxiety and attaining inner calm. Human history is replete with poignant scenes in which individuals, in their search for tranquility, turned to every conceivable path, traversed various avenues, and adopted diverse habits. Yet the Qur’an presents, in a concise and profoundly meaningful statement, the nearest path to true peace: it declares that the remembrance of God brings comfort and tranquility to the hearts. To elucidate this Qur’anic truth, attention may be directed to the following analysis. Factors of anxiety and distress: 1. Anxiety often arises from concern over an uncertain and obscure future. The possible loss of blessings, the threat of enemies, weakness, illness, incapacity, helplessness, and need—all such possibilities disturb the human mind. However, faith in an all-powerful, compassionate, and beneficent God—who has undertaken the care of His servants—can dispel such anxieties and grant peace. His remembrance instills confidence that one is not alone or helpless in the face of future events, but is supported by a powerful and merciful Lord. 2. At times, the troubled recollection of the past occupies the human mind. The awareness of sins committed, shortcomings, and errors continues to torment the individual. Yet attention to the fact that God is Forgiving, accepting of repentance, Merciful, and Compassionate brings solace. It encourages one to seek forgiveness, repent sincerely, and make amends, assuring that forgiveness and recompense are possible. 3. Sometimes human weakness in confronting natural forces or numerous internal and external enemies becomes a source of anxiety. A person may wonder how to face powerful adversaries in struggle and conflict. However, when one remembers God and relies upon His power and mercy—power that surpasses all others—the heart finds calm. One realizes that he is not alone; under divine support, his strength becomes boundless. This tranquility is vividly observable in those who struggle in the path of God, whose composure even under extreme hardship reflects the profound peace born of faith. 4. At times, distress arises from perceiving life as purposeless. However, one who believes in God and regards life as a means of attaining growth and perfection, interpreting all events in that light, neither finds life meaningless nor experiences the confusion of aimlessness. 5. Another source of anxiety emerges when an individual exerts great effort to achieve a goal but finds no one to appreciate this effort. This lack of recognition may cause deep distress. Yet awareness that God is fully cognizant of all efforts, values every endeavor, and will grant due reward alleviates such anxiety. 6. Suspicion, baseless conjectures, and unfounded thoughts also contribute to anxiety. Many suffer greatly due to these factors. However, remembrance of God’s grace and adherence to the principle of حسنِ ظن (maintaining positive assumptions) dispel such disturbances and replace them with peace and assurance. 7. Attachment to material pursuits and fascination with worldly adornments constitute a major source of anxiety. At times, even the inability to obtain a particular item—such as a specific garment or possession—may trouble individuals for extended periods. Faith in God and detachment from such material obsessions free the believer from these anxieties, as the believer is characterized by a form of constructive asceticism and does not become enslaved to worldly attractions. When the human soul attains such expansiveness that it echoes the sentiment of ʿAlī (peace be upon him): “دنیاکم ھذہ اھون عندی من ورقة فی فم جرادة تقضمھا”—your world is more insignificant to me than a leaf in the mouth of a locust—then deprivation or loss of material things cannot disturb inner peace. 8. Another significant source of anxiety is the fear of death. This fear persistently haunts the human spirit, particularly because death is not confined to old age but may occur at any stage of life, especially in the context of illness, war, or instability. If death is regarded—according to a purely materialistic worldview—as annihilation and the end of all things, such fear is understandable. However, if, through faith in God, death is understood as a passage to a higher and more expansive life, a transition from confinement to freedom, then such anxiety becomes meaningless. Indeed, death encountered in the fulfillment of one’s responsibilities becomes desirable. Although the factors of anxiety are not limited to those mentioned above, most forms of distress can ultimately be traced back to them. When it becomes evident that these factors dissolve, lose their force, and vanish under the influence of faith in God, one must acknowledge the truth of the statement: اَلاَبِذِکْرِ اللهِ تَطْمَئِنُّ الْقُلُوبُ—surely, through the remembrance of God do hearts find tranquility.

Are fear of God and inner tranquility compatible? Some exegetes have raised an objection here, summarized as follows: on the one hand, the present verse states that the remembrance of God brings peace and tranquility to the hearts; on the other hand, in Sūrah al-Anfāl (2) it is stated: “اِنَّمَا الْمُؤْمِنُونَ الَّذِیْنَ اِذَا ذُکِرَ اللّٰهُ وَجِلَتْ قُلُوْبُهُمْ”—the believers are those whose hearts tremble when God is mentioned. Are these two statements not contradictory? The answer is that the tranquility referred to here pertains to peace in relation to those factors that ordinarily cause anxiety and distress among people, clear examples of which have been mentioned previously. It is evident, however, that it is not possible for believers to remain unconcerned about their responsibilities. In other words, what is absent in them is the destructive and debilitating anxiety that is common in worldly life. As for constructive concern—the sense of responsibility toward God and His creation, which motivates positive action and drives reform—this is indeed present in them and ought to be present. It is this very state that is meant by fear of God.

What is “remembrance of God” (dhikr Allāh), and in what manner is it realized? As stated by Rāghib al-Iṣfahānī in Mufradāt, the term “dhikr” sometimes denotes the preservation of meanings and knowledge, with the distinction that the term “ḥifẓ” is used at the initial stage, while “dhikr” refers to maintaining and continuing that preservation. At other times, it denotes remembering something either verbally or inwardly, that is, by the tongue or the heart. Accordingly, scholars have divided “dhikr” into two categories: “remembrance of the heart” (dhikr qalbī) and “remembrance of the tongue” (dhikr lisānī). Each of these may further occur either after forgetfulness or without prior forgetfulness. In the verse under consideration, however, the remembrance of God—which is described as bringing tranquility to the hearts—does not merely signify verbal repetition of His name, nor the frequent recitation of phrases such as glorification (tasbīḥ), praise (taḥmīd), and declarations of divine greatness (takbīr). Rather, it refers to a constant attentiveness of the heart toward God—toward His greatness, His knowledge, and His ever-present awareness. Such orientation becomes the foundation for struggle, effort, and the pursuit of virtuous deeds, and acts as a firm barrier between the individual and sin. It is this form of remembrance for which Islamic traditions have described abundant effects and blessings. In one narration, among the counsels given by the Prophet (peace be upon him) to ʿAlī (peace be upon him), it is stated: “یا علی ثلاث لاتطیقھا ھٰذہ الامة المواسات للاخ فی مالہ و انصاف الناس من نفسہ و ذکر اللہ علی کل حال، و لیس ھو سبحان اللہ و الحمد للہ ولا الہ الا اللہ و اللہ اکبر و لٰکن اذا ورد علی ما یحرم علیہ خاف اللہ عزوجل عندہ و ترکہ”—O ʿAlī, there are three things which this community will not be able to perform: sharing one’s wealth with one’s brother, giving justice to others from oneself, and remembering God in every state. Yet the remembrance of God is not merely saying “subḥān Allāh,” “al-ḥamdu liLlāh,” “lā ilāha illā Allāh,” and “Allāhu akbar”; rather, it is that when one encounters something forbidden, he fears God and refrains from it (Safīnat al-Biḥār, vol. 1, p. 484). In another narration, ʿAlī (peace be upon him) stated: “الذکر ذکر اللہ عزوجل عند المصیبة و افضل من ذٰلک ذکر اللہ عند ما حرم اللہ علیک فیکون حاجزاً”—remembrance is to remember God during adversity (and to exercise patience and steadfastness), and better than that is to remember God when confronted with what He has forbidden, such that it becomes a barrier (Safīnat al-Biḥār, vol. 1, p. 484). For this reason, in certain traditions, remembrance of God is described as a shield and a means of protection. In one narration from Imam Ṣādiq (peace be upon him), it is reported that the Prophet (peace be upon him) addressed his companions and said: “اتخذوا جُنّا”—take for yourselves a shield. They asked: O Messenger of God, is it from an enemy who surrounds us? He replied: no, rather from the Fire; say: “سبحان اللہ و الحمد للہ ولا الہ الا اللہ و اللہ اکبر” (Safīnat al-Biḥār, vol. 1, p. 484). It is also observed in certain traditions that the Prophet (peace be upon him) himself is described as “dhikr Allāh,” and this is because he reminds people of God and nurtures them accordingly. Thus, it is narrated from Imam Ṣādiq (peace be upon him), in explanation of “اَلاَبِذِکْرِ اللهِ تَطْمَئِنُّ الْقُلُوبُ”, that he said: “بمحمد تطمئن القلوب وھو ذکر اللہ و حجابہ”—through Muḥammad do hearts find tranquility; he is the remembrance of God and His veil.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

Exegetes have stated that the first verse was revealed in the sixth year after the migration, in connection with the Treaty of Ḥudaybiyyah. When the treaty began to be drafted, the Prophet Muḥammad (peace be upon him and his family) instructed ʿAlī (peace be upon him) to write: “بسم الله الرحمن الرحیم.” At this point, Suhayl ibn ʿAmr and other polytheists objected, saying: “We do not recognize al-Raḥmān. There is only one Raḥmān, and he is in Yamāmah” (their reference being to Musaylimah al-Kadhdhāb, who had claimed prophethood). Instead, they demanded that it be written: “باسمک اللھم,” which was the customary formula in the pre-Islamic period. Thereafter, the Prophet instructed ʿAlī (peace be upon him) to write: “This is the treaty concluded by Muḥammad, the Messenger of God…”. However, before this could be completed, the Quraysh objected again, saying: “If you were truly the Messenger of God, we would be unjust in fighting you and preventing you from access to the House of God. Rather, write: ‘This is the treaty of Muḥammad ibn ʿAbd Allāh.’” At this point, the companions of the Prophet became greatly agitated and requested permission to engage them in battle. The Prophet, however, instructed that it be written as they demanded. It was under these circumstances that the verse in question was revealed, severely reproaching them for their obstinacy, pretext-making, and opposition regarding the divine name al-Raḥmān, which is among the established attributes of God. This occasion of revelation is appropriate if the Sūrah is considered to be Madinan, thereby corresponding with the event of Ḥudaybiyyah. However, if—according to the more widely known view—it is regarded as Makkan, then this specific historical context would not apply, unless the verse is understood as a response to the statement of the polytheists mentioned in Sūrah al-Furqān, where, upon being invited to prostrate to al-Raḥmān, they said: “وَ مَا الرَّحْمٰن”—“What is al-Raḥmān?” (al-Furqān 60). In any case, regardless of its occasion of revelation, the verse conveys a clear and independent meaning, which is to be understood within its broader interpretive context. As for the second verse, some eminent exegetes have stated that it was revealed in response to a group of the polytheists of Mecca who were sitting behind the Kaʿbah. They sent a message to the Prophet, saying: “If you truly wish us to follow you, then, by means of your Qur’an, move aside the mountains of Mecca so that our land may become more spacious. Cause springs and rivers to flow from the earth so that we may cultivate and plant crops, for you are, in your own estimation, not less than Dāwūd, for whom God subjected the mountains that they would glorify Him in unison. Or subjugate the wind for us, that we may ride upon it to Syria to fulfill our needs and return the same day, just as it was subjected to Sulaymān—and you are, in your own claim, no less than Sulaymān. Or bring back to life your grandfather Quṣayy, or whomever you wish from among our dead, so that we may ask him whether what you claim is truth or falsehood, for ʿĪsā revived the dead, and you are not inferior to ʿĪsā.” In response, the second verse under discussion was revealed, declaring that these demands arose out of obstinacy rather than a genuine desire for faith, for sufficient miracles had already been presented to establish the truth.

In these verses, the discussion returns once again to the subject of prophethood. They present another portion of the discourse of the polytheists and provide a clear response to their statements regarding prophethood. It is first stated: just as We sent previous prophets for the guidance of earlier communities, so We have sent you to a community before which many communities have come and passed away, so that you may recite to them what We have revealed to you (لِتَتْلُوا عَلَیْهِمُ الَّذِی اَوْحَیْنَا اِلَیْکَ), while they deny al-Raḥmān—the God whose mercy and universal grace encompass believers, disbelievers, and all people alike (وَھُمْ یَکْفُرُونَ بِالرَّحْمَانِ). Say: even if you deny Him, al-Raḥmān, whose grace is all-encompassing, is my Lord (قُلْ ھُوَ رَبِّی). There is no deity except Him; upon Him I rely, and to Him is my return (لَا اِلٰہَ اِلَّا ھُوَ عَلَیْهِ تَوَكَّلْتُ وَإِلَيْهِ مَتَابِ). Then, in response to those who raise objections to everything and fabricate excuses, it is declared: even if there were a Qur’an by which mountains were set in motion, or the earth were torn asunder, or the dead were made to speak, they would still not believe (وَلَوْ اَنَّ قُرْآنًا سُیِّرَتْ بِہِ الْجِبَالُ اَوْ قُطِّعَتْ بِہِ الْاَرْضُ اَوْ كُلِّمَ بِہِ الْمَوْتَى). Yet all matters belong entirely to God (بَل لِلّٰهِ الْاَمْرُ جَمِيعًا), and He acts in accordance with what He deems necessary. This indicates that they are not seekers of truth. If they truly sought the truth, the miracles already manifested by the Prophet would have been entirely sufficient. These demands are merely pretexts. It is further stated: do those who believe not realize that had God willed, He could surely have guided all people? (اَفَلَمْ يَيْئَسِ الَّذِينَ آمَنُوا اَنْ لَوْ يَشَاءُ اللّٰهُ لَهَدَى النَّاسَ جَمِيعًا). This points to the fact that God possesses the power to compel even obstinate deniers to believe, whether inwardly or outwardly, for nothing is beyond His capacity. However, such coercive faith would be devoid of value; it would lack the spiritual depth and perfection required of human beings. It is then added that, despite this, the disbelievers continually face calamitous afflictions as a consequence of their own actions—afflictions that strike them directly or descend upon regions near their dwellings (وَلَا يَزَالُ الَّذِينَ كَفَرُوا تُصِيبُهُمْ بِمَا صَنَعُوا قَارِعَةٌ اَوْ تَحُلُّ قَرِيبًا مِنْ دَارِهِمْ), so that they may take heed, become stirred to reflection, and return toward God. These warnings will persist until the divine promise is fulfilled (حَتَّى يَاْتِيَ وَعْدُ اللّٰهِ), which may refer to death, the Day of Judgment, or, according to some, the conquest of Mecca. In any case, the promise of God is certain: اِنَّ اللّٰهَ لَا يُخْلِفُ الْمِيعَادَ—God does not fail in His promise. Finally, the last verse addresses the Prophet (peace be upon him and his family), stating that he is not alone in facing mockery and derision through the demands and objections of disbelievers; rather, this has been the pattern throughout the history of prophecy: وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِك. Many messengers before you were mocked. Yet, We did not hasten their punishment; rather, We granted respite to the disbelievers (فَأَمْلَيْتُ لِلَّذِينَ كَفَرُوا), so that they might awaken, return to the path of truth, or at least the proof against them be completed. However, this delay does not imply that their punishment has been overlooked. After granting respite, We seized them, and you have seen how severe My punishment was: ثُمَّ اَخَذْتُهُمْ فَکَيْفَ كَانَ عِقَابِ. This is the fate that awaits the obstinate among your own people as well.

1. Why is the term al-Raḥmān used? The aforementioned verses and their reported occasions of revelation indicate that the Quraysh rejected the use of the term “al-Raḥmān” as a divine attribute, since such usage was not familiar within their milieu. Consequently, they ridiculed it. However, the verses emphasize this term, for it conveys a subtle and profound meaning. The attribute Raḥmānīyah signifies the universality of divine mercy—an all-encompassing grace that extends to both friend and foe, to believers and disbelievers alike, and even to Jews and Christians. In contrast, the attribute Raḥīmīyah denotes a specific mercy reserved for the righteous and the faithful. Thus, the implication is: how can one deny belief in such a Lord, who is the source of universal compassion and whose mercy encompasses even His opponents? Such denial reflects extreme ignorance. 2. Why did the Prophet (peace be upon him) not fulfil the demands for miracles? At this point, the discourse again addresses those who assume that the Prophet (peace be upon him) possessed no miracle other than the Qur’an and rely on similar verses to support their claim. The apparent sense of these verses suggests that the Prophet declined various requests for miracles, such as moving mountains, cleaving the earth to produce springs and rivers, or bringing the dead back to life for conversation. However, it has been repeatedly clarified that miracles are presented to those who sincerely seek the truth, in order to reveal the truth—not to transform the Prophet into a performer of wonders who responds to every arbitrary demand, regardless of whether the requesters are prepared to accept the truth. Such demands for specific, self-selected miracles arise from obstinate and short-sighted individuals who are unwilling to accept any truth. Indeed, the signs of this attitude are evident in the verses themselves. In the final verse under discussion, their behavior is explicitly linked to mockery of the Prophet, indicating that their purpose was not to perceive the truth but to ridicule him. Moreover, as indicated in the reported contexts, they demanded that one of their deceased ancestors be brought back to life to testify to the Prophet’s truthfulness. Yet, if such a miracle were to occur—reviving the dead—it would itself constitute decisive proof, leaving no further need for questioning. This contradiction demonstrates their obstinacy, hostility, and lack of genuine inquiry. They continually presented extraordinary demands and ultimately refused to accept faith. 3. What is meant by “qāriʿah”? The term “qāriʿah” is derived from the root “qarʿ,” meaning “to strike” or “to knock.” Accordingly, qāriʿah refers to something that knocks forcefully, metaphorically representing events that strike at a person’s existence and awaken or warn him. In this context, it denotes occurrences that confront human beings and alert them—if they are receptive—to awaken spiritually. In reality, qāriʿah possesses a broad meaning, encompassing all forms of individual and collective calamities, hardships, and painful events. For this reason, some exegetes have interpreted it as referring to wars, droughts, killings, and captivity, while others have understood it specifically in relation to the expeditions (sarāyā) of the early Islamic period, in which the Prophet did not personally participate. However, it is evident that qāriʿah is not limited to any single instance; rather, it encompasses all such phenomena. It is noteworthy that the verses indicate that these destructive events either befall the disbelievers directly or occur in their immediate surroundings. Even if they themselves are not directly afflicted, the occurrence of such events in their vicinity serves as a warning. These repeated signs are intended to stimulate reflection, awaken awareness, and prompt a return to the truth.

See ayat 34 for tafseer.

In these verses, the Qur’an once again returns to the discussion of tawḥīd and addresses the deniers with a clear and decisive argument: is the One who stands over every soul—fully aware of what it has earned, overseeing all existence, and governing all affairs—comparable to one who possesses none of these attributes? (اَفَمَنْ ھُوَ قَائِمٌ عَلَی کُلِّ نَفْسٍ بِمَا کَسَبَتْ). In essence, this expression conveys that God encompasses all things in such a manner that it is as though He stands above all beings: He observes everything, knows every action, records all deeds, administers recompense, and exercises governance and control. Therefore, the term “qāʾim” carries a comprehensive meaning that includes all these dimensions, even though some exegetes have emphasized particular aspects. Thereafter, as a continuation of the preceding discussion and a prelude to what follows, it is stated that they have assigned partners to God (وَجَعَلُوا لِلّٰهِ شُرَكَاءَ). Immediately, several arguments are presented in response. First, it is said: name these partners (قُلْ سَمُّوهُمْ). This directive may imply that these alleged partners are so insignificant that they lack even a proper identity or recognition; thus, how can such nameless and powerless entities be equated with the exalted Lord? Alternatively, it may mean: describe their attributes so that it may be seen whether they are worthy of worship. Concerning God, one affirms that He is the Creator, Sustainer, Giver of life, All-Knowing, All-Powerful, and Supreme. Can such attributes be ascribed to idols? On the contrary, these so-called deities are nothing but lifeless objects of stone and wood, devoid of intellect and awareness, and dependent even upon their worshippers. How, then, can such entities be compared to God, who is the source of all blessings, benefit and harm, and ultimate recompense? Second, it is stated that such partners cannot exist, for the very God with whom they are associated knows nothing of them: “اَمْ تُنَبِّئُونَهُ بِمَا لَا يَعْلَمُ فِي الْاَرْضِ”—do you inform Him of something on earth that He does not know? This expression serves as a decisive refutation of their baseless claims, akin to saying: is it conceivable that something should exist within my domain while I remain unaware of it, yet you claim knowledge of it? Third, it is declared that even they themselves do not truly believe in such claims; rather, they rely on mere outward assertions devoid of real substance (اَمْ بِظَاهِرٍ مِنَ الْقَوْلِ). For this reason, when confronted with severe hardship, they turn inwardly to God, recognizing that idols are powerless. Fourth, it is explained that their deviation stems from a lack of sound understanding. Being immersed in desire and blind imitation, they are unable to arrive at correct judgments. Consequently, their schemes and falsehoods have been made to appear attractive to them (بَلْ زُيِّنَ لِلَّذِينَ كَفَرُوا مَكْرُهُمْ وَصُدُّوا عَنِ السَّبِيلِ), leading them to regard valueless entities as partners of God. Whoever is left astray by God has no guide (وَمَنْ يُضْلِلِ اللهُ فَمَا لَهُ مِنْ هَادٍ). This misguidance does not imply compulsion; rather, it reflects the consequence of one’s own actions, for God has placed in such actions the property of leading one toward error, and thus their attribution to Him signifies this causal relation. Finally, the verse points to the painful punishment awaiting such individuals in both this world and the Hereafter. In this world, it manifests as defeat, humiliation, misfortune, and disgrace, while in the Hereafter it is even more severe: لَهُمْ عَذَابٌ فِي الْحَيَاةِ الدُّنْيَا وَلَعَذَابُ الْآخِرَةِ أَشَقُّ. That punishment is everlasting, encompasses both physical and spiritual dimensions, and involves various forms of torment. Moreover, they have no protection against it: وَمَا لَهُمْ مِنَ اللهِ مِنْ وَاقٍ—nothing can shield them from God.

In the verses of this Surah, Tawhid (monotheism), Qiyamah (the Day of Resurrection), and other Islamic teachings are mentioned in succession. This verse discusses the matter of Ma'ad (the Hereafter), particularly the blessings of Paradise and the punishment of Hell. First, it is stated: The parable of the Garden which is promised to the pious is that beneath its trees, flowing streams of water are running (مَثَلُ الْجَنَّةِ الَّتِی وُعِدَ الْمُتَّقُونَ تَجْرِی مِنْ تَحْتِہَا الْاَنْھَارُ). (Explanatory Note: The commentators have different opinions regarding the explanation of this sentence. Some consider "mathal" (parable/description) to be the subject (mubtada') and "tajri" (flows) to be its predicate (khabar). Some consider "mathal" to be the subject and its predicate to be elided, with the implied meaning being: *Fima naqussu 'alaykum mathalul-jannah* Among the things that We narrate to you is the description of Paradise. The expression "mathal" perhaps alludes to the point that the gardens and other blessings of the abode of the Hereafter cannot be described by any statement for the inhabitants of this limited world, because this world is extremely small compared to the world after death. For the people of this world, the things of that place can only be described through "parables" and guiding discourse. Just as for a child in the world of the womb, even if it possessed intellect and consciousness, the blessings of this world could never be explained. Only incomplete and faint examples could be presented. The second attribute of the gardens is that their fruits are perpetual (اُکُلُھَا دَائِمٌ). Unlike the fruits of this world which are seasonal, and each of them grows in a particular season; rather, due to some calamity, it is possible that in some year they might not grow at all. But the fruits of Paradise face no calamity, nor are they dependent on any season; rather, like the faith of true believers, they are established and everlasting. Similarly, the shade of these trees is also perpetual (وَظِلُّھاَ). Their shades are not like the shades of the trees of the world, where during the day, when the sun shines from one side in the morning, their shades might be deep on the garden's surface, but when the sun shines vertically, they diminish. Similarly, in spring and summer when the trees are full of leaves, they have shade, but in autumn and winter when the trees become bare, their shade also disappears. (However, examples of evergreen trees also exist in the world that bear fruit and flowers perpetually. These trees are found in regions where there is no chill of autumn or winter season). In summary, the shades of Paradise, like all its blessings, are eternal. From this, it becomes clear that there is no autumn for the gardens of Paradise. From this, it is also understood that in Paradise there is the light of a sun or something similar to it, otherwise where there is no ray of light, the concept of shade has no meaning. As for what is in Surah Ad-Dahr, verse 13: لایرون فیھا شمساً ولا زمھریراً They will not see therein excessive heat of the sun, nor intense cold. This might be an allusion to the moderation of the climate, because the burning heat of the sun and likewise, severe cold, do not exist in Paradise; not that the sun does not shine there at all. The silencing of the sun's orb is not proof of its being finished forever, because the Quran says: On the Day of Resurrection, the earth and the heavens will be changed into another (new and more vast) earth and heavens. And if it is said that where there is no scorching heat of the sun, then what is the shade for? In response to this, we would say that the pleasure of shade is not only in being protected from the sun's heat, but the natural, upward-moving moisture from the leaves, which is mixed with refreshing oxygen, also gives the shade a special kind of pleasantness and freshness. This is why the shade of a tree is never dry and lifeless like the shade of a roof. After stating these three attributes of Paradise, it is said at the end of the verse: This is the end of the pious, but the end of the disbelievers is the Fire (تِلْکَ عُقْبَی الَّذِینَ اتَّقَوا وَعُقْبَی الْکَافِرِینَ النَّارُ). The blessings of Paradise are mentioned with pleasantness and detail through this beautiful and elegant expression, but regarding the people of Hell, there is a brief, dry, and harsh sentence that their final end is Hellfire. 36. وَ الَّذِیۡنَ اٰتَیۡنٰہُمُ الۡکِتٰبَ یَفۡرَحُوۡنَ بِمَاۤ اُنۡزِلَ اِلَیۡکَ وَ مِنَ الۡاَحۡزَابِ مَنۡ یُّنۡکِرُ بَعۡضَہٗ ؕ قُلۡ اِنَّمَاۤ اُمِرۡتُ اَنۡ اَعۡبُدَ اللّٰہَ وَ لَاۤ اُشۡرِکَ بِہٖ ؕ اِلَیۡہِ اَدۡعُوۡا وَ اِلَیۡہِ مَاٰبِ۔ Translation 36. And those to whom We have given the heavenly Book rejoice at what has been revealed to you, and among the factions (and groups) are those who deny a part of it. Say: I have only been commanded to worship Allah and not to associate any partner with Him. To Him I call, and to Him is the (final) return.

In these verses, the Qur’an again turns to the discussion of tawḥīd and points to the differing responses of people to the revelation of the Qur’an. It explains how seekers of truth and those inclined toward justice respond positively and with receptivity, whereas obstinate and prejudiced individuals react with denial and opposition. It is first stated: those to whom We have given the Book rejoice in what has been revealed to you (وَالَّذِینَ آتَیْنَاهُمُ الْکِتَابَ یَفْرَحُونَ بِمَا أُنزِلَ إِلَیْكَ). Considering that the expression “ātaynāhum al-kitāb” throughout the Qur’an is generally used for the People of the Book—namely the Jews, Christians, and similar adherents of revealed religions—it is clear that the reference here is also to them. That is, among the Jews and Christians there were those seekers of truth who were pleased when these verses were revealed, because on the one hand they found them consistent with the signs already present in their own scriptures, and on the other hand these revelations provided a means of liberation from superstitions and from the domination of ignorant figures among them who had restricted their intellectual freedom and hindered their spiritual advancement. The interpretation proposed by some exegetes—that “alladhīna ātaynāhum al-kitāb” refers to the companions of the Prophet—is far-fetched, since such an expression is not ordinarily used for Muslims. Moreover, it does not accord with the phrase “bimā unzila ilayk,” which suggests a distinction between the earlier scripture and the newly revealed message. This explanation is not incompatible with the view that the Sūrah is Makkan, for although the principal centers of Jews and Christians were in places such as Madinah, Khaybar, and Najrān, it is evident that they travelled to Mecca and that their ideas and traditions had some influence there. Consequently, the people of Mecca were, to some extent, aware—through Jewish descriptions—of the coming of the final prophet, and some were even awaiting his appearance. The Qur’an, in other passages, similarly affirms that sincere individuals among the People of the Book recognized and welcomed the truth. For example: “الَّذِینَ آتَیْنَاهُمُ الْکِتَابَ مِنْ قَبْلِهِ هُمْ بِهِ یُؤْمِنُونَ”—those to whom We gave the Book before it believe in it (al-Qaṣaṣ 52). It is then stated that among the factions (aḥzāb) there is a group dominated by ethnic, communal, or sectarian prejudice. For this reason, the Qur’an refrains from describing them as “People of the Book,” since they do not truly submit even to their own scriptures. Rather, they function as partisan groups, each adhering rigidly to its own position and rejecting anything that does not conform to its prior commitments. It has also been suggested that “aḥzāb” refers to the polytheists, who, though lacking any coherent religion, were united in their opposition to Islam. Some exegetes, including al-Ṭabrisī, have conveyed from Ibn ʿAbbās that this verse alludes to the contrasting reactions toward the divine name al-Raḥmān: the People of the Book, familiar with this attribute, welcomed its occurrence in the Qur’an, whereas the polytheists of Mecca, unfamiliar with it, responded with mockery. Finally, the verse directs the Prophet (peace be upon him and his family) to disregard their opposition and remain steadfast upon the path of truth: “قُلْ أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ وَلَا أُشْرِکَ بِهِ إِلَیْهِ أَدْعُو وَإِلَیْهِ مَآب”—say: I have been commanded to worship God alone and not to associate anything with Him; to Him I call, and to Him is the return. This concluding statement indicates that a true adherent of tawḥīd submits fully to the commands of God without partial acceptance or selective obedience. Such a person does not accept only what aligns with personal inclination while rejecting what does not; rather, he embraces the entirety of divine guidance with complete submission.

Faith and Social Affiliations: In the verse under consideration, it was observed how God describes the sincere believers from among the Jews and Christians as “Ahl al-Kitāb”, while those who were governed by prejudice, desire, and self-interest are designated as “aḥzāb” (partisan factions). This distinction is not confined to the early period of Islam or to the contemporaries of the Prophet (peace be upon him); rather, it has always existed among those who are true believers and those who merely claim faith. Genuine believers submit themselves entirely before the truth and do not accept division or discrimination in relation to it. They subordinate their personal inclinations and desires to divine guidance. It is such individuals who truly deserve the designation of Ahl al-Kitāb and Ahl al-Īmān. In contrast, those who are exemplified by the attitude “نومن ببعض و نکفر ببعض”—who accept what accords with their personal opinions, preferences, and desires, and reject what does not, or who affirm what serves their interests and deny what conflicts with them—are neither true Muslims nor genuine believers. Rather, they are driven by factional loyalties and seek to mould religion in accordance with their own objectives. Consequently, they consistently exhibit selective adherence within the teachings of Islam and the injunctions of religion.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

In these verses, the discussion again continues regarding matters related to prophethood. In the first verse, it is stated: just as We revealed heavenly books to the People of the Book and to the previous prophets, in the same manner We have sent down this Qur’an to you, as a clear and manifest code of guidance (وَكَذَلِكَ اَنزَلْنَاهُ حُكْمًا عَرَبِيًّا). As Rāghib al-Iṣfahānī explains in Mufradāt, the term “ʿArabī” denotes eloquent and clear speech: “الفصیح البین من الکلام”. Thus, when it is said, “امرأة عروبة”, it refers to a woman who is aware of and conscious of her chastity. Rāghib further states that “حکماً عربیاً” signifies a discourse that is clear and expressive, establishing the truth and invalidating falsehood. It has also been suggested that “ʿArabī” here carries the sense of “noble” or “distinguished,” as the term can bear that meaning in the Arabic language. In this sense, the description indicates that the injunctions of the Qur’an are clear, explicit, and free from ambiguity or misuse, leaving no room for distortion through conflicting interpretations. For this reason, in other verses, this expression is followed by references to uprightness, the absence of deviation, and clarity of knowledge. For example: “قُرْآنًا عَرَبِيًّا غَيْرَ ذِي عِوَجٍ”—a clear Qur’an without any crookedness (al-Zumar 28), and “كِتَابٌ فُصِّلَتْ آيَاتُهُ قُرْآنًا عَرَبِيًّا لِقَوْمٍ يَعْلَمُونَ”—a Book whose verses are elaborated, a clear Qur’an for a people who know (Ḥā Mīm al-Sajdah 3). These contextual elements reinforce that “ʿArabī” denotes clarity, lucidity, and freedom from confusion. While this expression appears in several sūrahs, in some instances other phrases such as “لسان عربی مبین” are also used, which similarly emphasize clarity and intelligibility. At the same time, in this particular context, it may also refer to the Arabic language itself, since every prophet is sent in the language of his own people so that he may first guide his immediate community and then extend this mission beyond it. The verse then addresses the Prophet (peace be upon him) in a firm and cautionary tone: after knowledge has come to you, if you were to follow their desires, you would face the consequences of God’s decree, and you would have neither a protector nor a defender before Him (وَلَئِنِ اتَّبَعْتَ اَهْوَاءَهُمْ بَعْدَمَا جَاءَكَ مِنَ الْعِلْمِ مَا لَكَ مِنَ اللهِ مِنْ وَلِيٍّ وَلَا وَاقٍ). Although, by virtue of his infallibility, knowledge, and awareness, deviation on the part of the Prophet is inconceivable, this expression conveys two important points. First, it demonstrates that God maintains no partiality or special favoritism toward anyone; even the elevated status of the Prophet is based upon his submission, devotion, and steadfastness. Second, it serves as a strong admonition to others: if even a figure of such exalted rank would not be exempt from divine accountability were he to deviate, then the position of others is self-evident. It may be likened to a situation in which a person addresses his virtuous and upright son, saying that if he were to engage in wrongdoing, he would be punished—so that others may clearly understand the seriousness of accountability. It is also noteworthy that the terms “walī” (protector, supporter) and “wāq” (guardian, defender), though similar in meaning, differ in nuance: the former conveys the sense of positive assistance, while the latter indicates protection or defense against harm. The subsequent verse responds to various objections raised by the opponents. One such objection was that how could a prophet be a human being who has wives and children? The verse replies: this is not unprecedented; We have sent many messengers before you, and We granted them wives and offspring (وَلَقَدْ اَرْسَلْنَا رُسُلًا مِنْ قَبْلِكَ وَجَعَلْنَا لَهُمْ اَزْوَاجًا وَذُرِّيَّةً). This objection either reveals their ignorance of prophetic history or their deliberate neglect of it. Another objection concerned their expectation that the Prophet should produce any miracle they demanded. The verse clarifies: no messenger has the authority to bring a sign except by the permission of God (وَمَا كَانَ لِرَسُولٍ اَنْ يَاْتِيَ بِآيَةٍ اِلَّا بِاِذْنِ اللهِ). Miracles are not subject to the whims of people but are manifestations of divine will. A further objection related to the alteration of previous religious laws—why the Qur’an brought changes to the commandments of the Torah and the Gospel. This is answered in the concluding part of the verse: for every appointed time there is a decree (لِكُلِّ اَجَلٍ كِتَابٌ). That is, each era has its appropriate law and guidance, corresponding to the developmental stages of humanity, until the final and comprehensive revelation is given. Thus, it is neither surprising nor inconsistent that successive revelations bring different laws to guide humanity progressively. It has also been suggested that this phrase responds to another objection—namely, why divine punishment does not immediately befall the opponents of the Prophet. The answer is that every matter has its appointed time, and nothing occurs without due measure and timing; punishment, too, will arrive at its destined moment. The following verse reinforces this principle by stating that all events and decrees are bound to their designated times, and that God possesses the authority to efface or confirm whatever He wills: “يَمْحُو اللهُ مَا يَشَاءُ وَيُثْبِتُ وَعِنْدَهُ اُمُّ الْكِتَابِ”. Ultimately, the essential record and source of all decrees remains with Him. Finally, the verse concludes with reassurance concerning the fulfillment of divine promises. Whether the Prophet witnesses the realization of some of these promises—such as victory, the defeat of opponents, and the success of his followers—or whether he is taken from this world before their fulfillment, his responsibility remains the same: to convey the message. As for reckoning, it belongs solely to God (وَاِنْ مَا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ اَوْ نَتَوَفَّيَنَّكَ فَاِنَّمَا عَلَيْكَ الْبَلَاغُ وَعَلَيْنَا الْحِسَابُ). Provide your feedback on BizChat

“یَمْحُو اللهُ مَا یَشَاءُ وَیُثْبِتُ” Although the preceding verses refer to the revelation of miracles and heavenly scriptures to the prophets, they also articulate a general principle that is indicated in various Islamic sources. This principle is that the realization of events and occurrences in the world unfolds in two stages. One stage is that of definitiveness, in which no change or alteration occurs; in the verse above, this is indicated by the expression “اُمُّ الْكِتَابِ”. The second stage is non-definitive, that is, conditional and subject to change; therefore, it is referred to as the stage of effacement and confirmation (maḥw wa ithbāt). These two stages are sometimes described as the Lawḥ Maḥfūẓ (the Preserved Tablet) and the Lawḥ Maḥw wa Ithbāt (the Tablet of Effacement and Confirmation). It is as though that which is inscribed upon one tablet is unalterable and fully preserved, whereas that which is inscribed upon the other may be erased and replaced with something else. In reality, when an event is considered in light of its incomplete causes—for example, when poison is known by its nature to cause death—we may conclude that whoever consumes it will die. However, it may remain overlooked that an antidote exists which, if taken, neutralizes its effect. Thus, in this case, the occurrence of death does not possess absolute certainty; rather, it falls within the domain of maḥw wa ithbāt, where change is possible in light of additional conditions or factors. By contrast, if the event is considered in relation to its complete cause—that is, the presence of all necessary conditions and the absence of all impediments (in the example, the consumption of poison without the use of an antidote)—then the event becomes definitive. In such a case, it belongs to the domain of Lawḥ Maḥfūẓ or Umm al-Kitāb, in which no alteration occurs. This matter may also be explained by distinguishing between two levels of divine knowledge: the knowledge of partial causes and predispositions, and the knowledge of complete causes. The latter corresponds to ʿilm al-kitāb and Lawḥ Maḥfūẓ, while the former relates to Lawḥ Maḥw wa Ithbāt. There is no physical tablet in the heavens upon which things are literally written and erased; rather, these expressions are symbolic representations of these two levels of knowledge and causality. Through this understanding, many questions arising from Islamic sources can be clarified. For example, some verses and traditions indicate that a particular act leads to a certain outcome, yet this outcome may not always occur. This is because the realization of that outcome depends on conditions or the removal of obstacles, which may not be fulfilled. Numerous traditions concerning Lawḥ Maḥfūẓ, Lawḥ Maḥw wa Ithbāt, and the knowledge of the prophets and Imams (peace be upon them) are illuminated by this principle. Among them is a narration from ʿAlī (peace be upon him), who relates that he asked the Prophet (peace be upon him) about this verse, and the Prophet replied: “لَا أُقِرَّ عَيْنَيْكَ بِتَفْسِيرِهَا … الصَّدَقَةُ عَلَى وَجْهِهَا وَبِرُّ الْوَالِدَيْنِ وَاصْطِنَاعُ الْمَعْرُوفِ يُحَوِّلُ الشَّقَاءَ سَعَادَةً وَيَزِيدُ فِي الْعُمُرِ وَيَقِي مَصَارِعَ السُّوءِ”. Charity given properly, kindness to parents, and acts of goodness transform misfortune into felicity, increase lifespan, and protect from harmful outcomes (al-Mīzān, vol. 11, p. 419). This indicates that happiness and misfortune are not entirely fixed or irreversible; rather, even if a person has acted in ways that incline him toward misfortune, he can alter his destiny through righteous conduct, especially by serving and assisting others. Such matters belong to the domain of maḥw wa ithbāt, not Umm al-Kitāb. In another narration, Imam al-Bāqir (peace be upon him) states: “من الامور محتومة كائنة لا محالة، ومن الامور امور موقوفة عند الله، يقدم فيها ما يشاء ويمحو ما يشاء ويثبت ما يشاء”—some matters are inevitable and certain, while others are conditional with God, who advances, effaces, or confirms whatever He wills (al-Mīzān, vol. 11, p. 419). Likewise, it is reported from ʿAlī ibn al-Ḥusayn Zayn al-ʿĀbidīn (peace be upon him): “لولا آية في كتاب الله لحدثتكم بما كان وما يكون إلى يوم القيامة … قال الله: يَمْحُو اللهُ مَا يَشَاءُ وَيُثْبِتُ وَعِنْدَهُ اُمُّ الْكِتَابِ”. Were it not for this verse, I would have informed you of all past and future events until the Day of Resurrection (Nūr al-Thaqalayn, vol. 2, p. 512). This narration indicates that the knowledge of these great leaders regarding events is, at least in part, connected to the domain of maḥw wa ithbāt, while the knowledge of Lawḥ Maḥfūẓ in its entirety remains exclusively with God, though He may disclose aspects of it to select servants. The supplication “وَإِنْ كُنْتُ مِنَ الْأَشْقِيَاءِ فَامْحُنِي مِنَ الْأَشْقِيَاءِ وَاكْتُبْنِي مِنَ السُّعَدَاءِ” further reflects this concept, expressing the possibility of transformation from misfortune to felicity through divine grace. In conclusion, as previously stated, maḥw wa ithbāt encompasses a broad and comprehensive meaning, including all forms of change resulting from the alteration of conditions and the removal of obstacles. Interpretations that restrict it to particular instances—such as the erasure of sins through repentance or the increase and decrease of provision—are valid only insofar as they represent specific examples within this wider principle.

The issue of badāʾ has become a complex and much-discussed topic between Shīʿī and Sunnī scholarship. Fakhr al-Dīn al-Rāzī, in his commentary under the verse in question, states that the Shīʿah believe that badāʾ is permissible for God, and that, according to them, it means that a person holds a belief about something and then it becomes evident that the reality is contrary to that belief. He further claims that they rely on the verse “یَمْحُو اللهُ مَا یَشَاءُ وَیُثْبِتُ” to establish this idea. Rāzī then rejects this view, arguing that divine knowledge is among the essential attributes of God, and anything essentially connected to His essence cannot undergo change or alteration. However, such assertions arise from a lack of proper understanding of the Shīʿī concept of badāʾ. Linguistically, the term “badāʾ” signifies manifestation and becoming clear after concealment; it is also used in the sense of regret, since regret involves the emergence of something new in one's awareness. There is no doubt that, in this latter sense, badāʾ cannot be attributed to God, and it is impossible that anything should become known to Him after previously being hidden, or that He should undergo regret. Such a notion would imply ignorance and change in the divine essence, which is categorically rejected; Shīʿī Imāmī doctrine emphatically denies any such possibility with regard to God. What the Shīʿah affirm under the doctrine of badāʾ, as elaborated in the traditions of Ahl al-Bayt, is something entirely different. It refers to situations in which, based on apparent causes and observable conditions, a particular event is expected to occur, or even conveyed by a prophet as likely to occur, but subsequently does not materialize. In such cases, it is said that badāʾ has occurred—meaning that what was anticipated or presumed to be definitive has manifested differently. The basis of this concept lies in the previously discussed distinction between incomplete causes and complete causes. Human knowledge often pertains only to partial causes and does not encompass all conditions and impediments. Accordingly, judgments are formed on this limited basis; when further conditions or obstacles emerge, the outcome differs. Similarly, prophets or Imams may acquire knowledge from the domain of Lawḥ Maḥw wa Ithbāt, which is inherently subject to change, and not from the immutable Lawḥ Maḥfūẓ. Thus, events that are conditional may not occur if new factors intervene. A useful comparison may be drawn between naskh (abrogation) and badāʾ. All Muslims accept the legitimacy of naskh: a ruling may be revealed and understood as permanent, but later abrogated and replaced by another. This is widely recognized in jurisprudence, exegesis, and ḥadīth (for example, the change of the qiblah). In essence, naskh is analogous to badāʾ in the domain of legal matters, just as badāʾ pertains to the domain of ontological events. Several widely accepted examples illustrate this principle. In the story of Prophet Yūnus (peace be upon him), his people were destined for divine punishment due to their disobedience, and even the prophet himself regarded them as beyond guidance. However, when signs of punishment appeared, their collective repentance led to its removal: “فلولا کانت قریة آمنت فنفعھا ایمانھا الا قوم یونس …” (Yūnus 98). Similarly, in one narration, Prophet ʿĪsā (peace be upon him) foretold the death of a bride on her wedding night, yet she survived; it was explained that charity had averted the calamity. In the account of Prophet Ibrāhīm (peace be upon him), the command to sacrifice Ismāʿīl ultimately served only as a test, and the outcome was altered. Likewise, Prophet Mūsā (peace be upon him) was first instructed to remain separate from his people for thirty days, but the period was later extended to forty. Such instances raise the question of the purpose of badāʾ. The answer lies in recognizing that these occurrences serve to test individuals and communities, to encourage repentance and moral transformation, and to demonstrate that human destiny is not rigidly fixed but may change through conduct—such as repentance, charity, and good deeds. By altering their actions and conditions, individuals become deserving either of divine mercy or punishment. For this reason, a narration from Imam Jaʿfar al-Ṣādiq (peace be upon him) states that no prophet was sent without three commitments: the affirmation of servitude to God, the rejection of all forms of associating partners, and the recognition that God advances or delays whatever He wills. This last principle corresponds to the concept of badāʾ, indicating that human destiny is, in a contingent sense, shaped by actions and circumstances within the framework of divine wisdom. Shīʿī scholars have thus clarified that when badāʾ is attributed to God, it is understood in the sense of ibdāʾ—the manifestation or disclosure of something—not in the sense of change in divine knowledge. To attribute to the Shīʿah the belief that God becomes aware of something previously unknown to Him, or that He experiences regret, is a grave misrepresentation. Indeed, traditions from the Imams explicitly reject such a view: whoever claims that something becomes known to God that He did not previously know must be repudiated.

See ayat 43 for tafseer.

See ayat 43 for tafseer.

In the preceding verses, the discourse was directed toward those who denied the prophethood of the Messenger (peace be upon him). In these verses, that discussion is continued with the aim of admonishing them, awakening them, and presenting rational arguments before them so that they may be guided toward reflection and reform of their condition. It is first stated: do these proud and obstinate individuals not observe that We continually diminish the earth from its extremities (اَوَلَمْ یَرَوْا اَنَّا نَاْتِی الْاَرْضَ نَنْقُصُهَا مِنْ اَطْرَافِهَا). It is evident that by “earth” here is meant its inhabitants. That is, do they not perceive the reality that nations, civilizations, and powers are constantly declining? Those communities that were stronger, more powerful, and more defiant than them have all eventually been reduced to dust. Even the great scholars and thinkers, who were the pillars of the earth, have departed from this world and become bound to eternity. Is not this universal law of life—applicable to all individuals and societies—sufficient to awaken them, so that they may not regard this transient existence as everlasting or squander it in heedlessness? It is then further stated: sovereignty and authority belong entirely to God, and none can repel or reverse His command (وَاللهُ یَحْکُمُ لَا مُعَقِّبَ لِحُکْمِهِ), and He is swift in reckoning (وَهُوَ سَرِیعُ الْحِسَابِ). Thus, on the one hand, He has ordained the law of فنا upon all individuals and communities; on the other hand, none possesses the power to alter His decree; and additionally, He brings His reckoning swiftly, making His judgment certain. Several traditions reported in Tafsīr al-Burhān, Nūr al-Thaqalayn, and other works interpret this diminution as referring to the passing away of scholars and righteous individuals, as their loss constitutes a deficiency for the earth and for the Islamic society. Al-Ṭabrisī narrates from Imam Ṣādiq (peace be upon him): “ننقصھا بذھاب علمائھا، وفقھائھا و خیارھا”—We diminish it through the departure of its scholars, jurists, and the righteous. Likewise, it is reported that when ʿAlī (peace be upon him) was martyred, ʿAbd Allāh ibn ʿUmar recited this verse and remarked that his loss constituted a great diminution in knowledge and a collapse of a pillar of faith. However, as already noted, the verse carries a broad meaning, encompassing all forms of decline and loss—whether of individuals, communities, or the inhabitants of the earth as a whole. It serves as a powerful warning for all, righteous and unrighteous alike, including scholars and intellectuals, whose departure can result in profound loss. It is a resonant and awakening call for vigilance. The verse continues by addressing the persistence of opposition and conspiracy: it is not only this group that has employed deception and schemes against you; rather, those before them also engaged in such plotting (وَقَدْ مَکَرَ الَّذِینَ مِنْ قَبْلِهِمْ). Yet their plans ultimately proved futile, as all planning belongs to God (فَلِلَّہِ الْمَکْرُ جَمِیعًا), who knows the deeds of every soul: “یَعْلَمُ مَا تَکْسِبُ کُلُّ نَفْسٍ”. Then, in a tone of warning, it is stated that the disbelievers will soon come to know for whom belongs the ultimate abode (وَسَیَعْلَمُ الْکُفَّارُ لِمَنْ عُقْبَی الدَّارِ). Just as this Sūrah began with reference to the Qur’an and the divine revelation, it concludes with a reaffirmation of the truth of the Prophet’s mission and the miraculous nature of the Qur’an. It is said: the disbelievers declare that you are not a messenger (وَیَقُولُ الَّذِینَ کَفَرُوا لَسْتَ مُرْسَلًا), continually raising objections and demanding signs, yet ultimately denying prophethood. In response, it is commanded: say, sufficient as a witness between me and you is God, and he who possesses knowledge of the Book (قُلْ کَفَی بِاللهِ شَهِیدًا بَیْنِی وَبَیْنَکُمْ وَمَنْ عِندَهُ عِلْمُ الْکِتَابِ). God Himself bears witness to the truth of the Prophet’s mission, and likewise those who possess knowledge of this Scripture—who recognize that it is not the product of human intellect but a divine revelation—also testify to its authenticity. This constitutes a further affirmation of the Qur’an’s miraculous nature. According to this understanding, “وَمَنْ عِندَهُ عِلْمُ الْکِتَابِ” refers broadly to those who possess deep knowledge of the Qur’an. Some exegetes have suggested that it refers to the scholars among the People of the Book. Numerous traditions, however, identify it with ʿAlī ibn Abī Ṭālib and the Imams of guidance. These traditions, collected in sources such as Nūr al-Thaqalayn and Tafsīr al-Burhān, are understood as indicating exemplary instances rather than restricting the verse exclusively to them. It is appropriate to conclude with a narration from the Prophet (peace be upon him). Abū Saʿīd al-Khudrī reports that he asked the Prophet about the phrase “قال الذی عندہ علم من الکتاب”, and the Prophet replied that it referred to the successor of Sulaymān. When he inquired about “وَمَنْ عِندَهُ عِلْمُ الْکِتَابِ”, the Prophet said: “ذَاکَ أَخِی عَلِیّ بْنُ أَبِی طَالِب”—that is my brother ʿAlī ibn Abī Ṭālib.