Ibrahim

See ayat 3 for tafseer.

See ayat 3 for tafseer.

This surah, like some other surahs of the Quran, begins with the disjointed letters (Alif, Lam, Ra). We have already explained the exegesis of these letters at the beginning of Surah al-Baqarah, Al ‘Imran, and al-A‘raf. The point we feel is necessary to mention here is that in the places where the surahs of the Quran begin with disjointed letters, there are 23 such places where a discussion about the Quran immediately follows. This matter indicates that there is some relationship between the Quran and the disjointed letters, and it may be the same relationship that we mentioned at the beginning of Surah al-Baqarah. That is, God wants to make it clear that this great heavenly book, despite its magnificent meanings and concepts on the basis of which it has taken upon itself the guidance of all mankind, is nonetheless formed from these same simple letters (Alif, Ba, etc.). And this is a sign of the magnitude of its miraculousness, that He brings into existence the most excellent thing from the simplest of things. In any case, after the mention of Alif, Lam, Ra..., it is stated: This is a Book which We have sent down to you so that you may bring mankind out from the darknesses into the light (کتاب انزلنا والیک لتخرج الناس من الظلٰمٰت الی النور). In fact, all the educational, human, spiritual, and material objectives of the Quran's revelation are gathered in this one sentence: "to bring out from the darknesses into the light." From the darkness of ignorance to the light of knowledge, from the darkness of disbelief to the light of faith, from the darkness of injustice to the light of justice, from the darkness of corruption to the light of righteousness, from the darkness of sin to the light of piety, and from the darkness of disunity to the light of unity. It is noteworthy that here "darknesses" (zulumaat), like in some other Quranic surahs, appears in the plural form, and "light" (nur) in the singular form. This is an indication that all good deeds, purities, faith, piety, and virtues are, under the shadow of the light of Tawhid, in a state of unity and singularity among themselves, and all are interconnected and united, and from them, a united, single society can be prepared, which is like a cloth that is pure and clean in every respect. But darkness, in every place, is a cause of dispersion and division in the ranks. The oppressors, the wicked, the sin-polluted, and the deviant generally do not have unity even in their deviant paths and are in a state of conflict with one another. Since the source of all good is the pure essence of God, and the fundamental condition for perceiving Tawhid is attention to this reality, it is therefore immediately added: All this is by the permission and command of their Lord (بِإِذْنِ رَبِّھِمْ). To further clarify this light, it is stated: to the path of the All-Mighty, the Praiseworthy (إِلَی صِرَاطِ الْعَزِیزِ الْحَمِیدِ). (Explanatory Note: الی صراط... is, in fact, an appositive for "الی النور". The result of this will be that guidance to the light means "guidance to the path of the All-Mighty, the Praiseworthy." Incidentally, "کتاب انزلناہ" is the predicate of an elliptical subject; the original was "ھذا کتاب انزلناہ".) He is the God whose might is proof of His power, because it is not in anyone's capacity to overcome Him, and His being Praiseworthy is a sign of His limitless blessings, because praise and glorification are always for blessings, favors, and beauties. The next verse, giving a lesson in Tawhid for the gnosis of God, states: Allah, to Whom belongs whatever is in the heavens and whatever is in the earth (اللهِ الَّذِی لَہُ مَا فِی السَّمَاوَاتِ وَمَا فِی الْاَرْضِ). (Explanatory Note: The word "Allah" with a *kasra* is an appositive for "Aziz Hamid" which appeared in the previous verse.) All things are His because He is the Creator of all beings. For this reason, He is also the Powerful and the Almighty. He is the Giver of all blessings and also the Praiseworthy. After mentioning the Origin, the end of the verse draws attention to the matter of the Hereafter. It is stated: And woe to the disbelievers from a severe punishment (وَوَیْلٌ لِلْکَافِرِینَ مِنْ عَذَابٍ شَدِیدٍ). The next verse immediately introduces the disbelievers. By mentioning three parts of their characteristics, their state is fully specified in such a way that anyone who encounters them may recognize them. It is stated: Those who prefer the life of this world to the Hereafter (الَّذِینَ یَسْتَحِبُّونَ الْحَیَاةَ الدُّنْیَا عَلَی الْآخِرَةِ). (Explanatory Note: Raghib in *Mufradat* says that the meaning of "استحب الکفر علی الایمان" is to prefer disbelief over faith, and the reality of *istihbab* is that a person strives in the love of something, and when this word is made transitive with "علٰی", it gives the meaning of preferring, for example: As for Thamud, We guided them, but they preferred blindness over guidance. Fussilat: 17) For this reason, they sacrifice faith, truth, justice, the honor of freedom, and exaltation—which are among the characteristics of those attached to the Hereafter—for their base interests, lusts, and vain desires. After this, it is stated: Such people do not stop at this; but after falling into error themselves, they also try to lead others astray, and "they hinder (men) from the Path of Allah" (وَیَصُدُّونَ عَنْ سَبِیلِ اللهِ). In reality, on the path of Allah, which is the path of innate nature that man can traverse on his own, they erect various walls and create obstacles. They present their vain desires and wishes in an embellished manner, to the people...They incite a desire for sin and make people fearful of the path of righteousness and purity. Their work is not just to place obstacles and erect walls in the path of Allah, but rather "they try to present it to the people in a distorted manner" (وَیَبْغُونَھَا عِوَجًا). In fact, they try with all their energy to make others like themselves and of their own persuasion; therefore, their effort is to show the straight path of Allah as crooked. For this reason, they introduce into it all sorts of absurdities and indecencies, and they employ various distortions. They promote vile innovations and adopt impure ways and methods. It is clear that "due to possessing these attributes and deeds, such individuals are in a distant error" (اُوْلَئِکَ فِی ضَلَالٍ بَعِیدٍ). These are the very people whose return to the path of truth is not easily possible due to their being so far from it, but all of this is the result of their own deeds.

1. The analogy of faith and the path of God to light: Considering that “light” is the most subtle entity in the material world, possessing extraordinary speed and yielding effects and benefits that surpass those of all other material phenomena, it may be said that all material blessings and benefits ultimately derive from it. This clarifies how profoundly meaningful it is to liken faith and the path of God to light. Light is a source of unity, whereas darkness gives rise to dispersion. Light signifies life, while darkness is a symbol of death. For this reason, in the Holy Qur’an, many valuable realities are likened to light. Among these is righteous action: “یَوْمَ تَرَی الْمُؤْمِنِینَ وَالْمُؤْمِنَاتِ یَسْعَیٰ نُورُهُمْ بَیْنَ اَیْدِیهِمْ وَبِاَیْمَانِهِمْ” The Day when you will see believing men and women, their light running before them and on their right (al-Ḥadīd 12). Faith and tawḥīd are also described through this term: “اللهُ وَلِیُّ الَّذِینَ آمَنُوا یُخْرِجُهُمْ مِنَ الظُّلُمَاتِ اِلَی النُّورِ” God is the guardian of those who believe, bringing them out of darkness into light (al-Baqarah 257). The Qur’an itself is described as light: “فَالَّذِینَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِی اُنزِلَ مَعَهُ اُولٰئِکَ هُمُ الْمُفْلِحُونَ” Those who believe in him, honor him, support him, and follow the light sent down with him—they are the successful (al-Aʿrāf 157). Similarly, the divine religion is likened to light: “یُرِیدُونَ اَنْ یُطْفِؤُوا نُورَ اللهِ بِاَفْوَاهِهِمْ” They seek to extinguish the light of God with their mouths (al-Tawbah 32). Above all, the divine essence itself—being the highest reality and the source of all existence—is described as light: “اللهُ نُورُ السَّمَاوَاتِ وَالْاَرْضِ” God is the light of the heavens and the earth (al-Nūr 35). All of these refer back to a single reality, for they are manifestations of God, faith in Him, His speech, and His path. Therefore, the term appears in the singular form. In contrast, “darknesses” (ẓulumāt) appears in the plural, indicating multiplicity and fragmentation, since darkness signifies division and dispersion. Faith in God and walking in His path bring movement, awakening, unity, and progress; therefore, this analogy is precise, meaningful, and pedagogically powerful in every respect. 2. The meaning of “li-tukhrij”: The expression “li-tukhrij” (that you may bring out) in the opening verse indicates two important points. First, although the Qur’an is a guide and means of salvation for humanity, it requires an executor and interpreter—namely, the Prophet—who acts as a guide to lead those astray from the darkness of misguidance into the light of felicity. Thus, even with its immense greatness, the Qur’an alone does not resolve all challenges without a leader, guide, and implementer. Second, the expression of “bringing out” implies movement and transformation. It suggests that disbelievers exist within a narrow and dark environment, and that the Prophets and divinely guided leaders take them by the hand and lead them into a vast and luminous space. 3. A reflection on the beginning and end of the Sūrah: It is noteworthy that this Sūrah begins with the guidance of people from darkness into light and concludes with the proclamation and warning directed toward them. This indicates that the ultimate objective is humanity itself—their destiny and guidance. In reality, the sending of prophets and the revelation of heavenly scriptures are all directed toward achieving this very aim. Provide your feedback on BizChat

See ayat 7 for tafseer.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

In the preceding verses, the discussion concerned the Qur’an and its life‑giving effects. In the first verse under consideration, this subject is approached from a particular perspective—namely, the correspondence between the language of the prophets and the language of the initial community to whom they are sent. It is stated: We did not send any messenger except in the language of his people (وَمَا اَرْسَلْنَا مِنْ رَسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ). This is because, in the first instance, a prophet emerges from within a specific community: the initial rays of revelation are directed toward that community, and his earliest supporters arise from among them. Therefore, it is necessary that the prophet address them in their own language, “so that he may clearly explain the truths to them” (لِیُبَیِّنَ لَهُمْ). This expression further indicates that the call of the prophets was not conveyed through obscure or unfamiliar forms, but rather in a clear and accessible manner within the commonly understood language of the people. It is then stated: after the clarification of the divine message, “God leads astray whom He wills and guides whom He wills” (فَیُضِلُّ اللهُ مَنْ یَشَاءُ وَیَهْدِی مَنْ یَشَاءُ). This emphasizes that the role of the prophets is to convey and clarify the message, while ultimate guidance belongs to God alone. However, this does not imply compulsion or the negation of human freedom. Accordingly, it is immediately added: “He is the Mighty, the Wise” (وَهُوَ الْعَزِیزُ الْحَكِیمُ). By virtue of His might, He has power over all things, and no one can resist His will; yet, by virtue of His wisdom, He neither guides nor leads astray arbitrarily. Rather, human beings, through their freedom, take steps on the path toward God, and subsequently the light of guidance descends upon their hearts. As stated: “وَالَّذِینَ جَاهَدُوا فِینَا لَنَهْدِیَنَّهُمْ سُبُلَنَا”—those who strive in Our path, We surely guide them to Our ways (al-ʿAnkabūt 69). Conversely, those who, through prejudice, obstinacy, hostility to truth, indulgence in desires, and involvement in injustice, have lost the capacity for guidance become deprived of divine grace and wander in error. The Qur’an declares: “كَذٰلِكَ یُضِلُّ اللهُ مَنْ هُوَ مُسْرِفٌ مُرْتَابٌ” (al-Muʾmin 34); “وَمَا یُضِلُّ بِهِ إِلَّا الْفَاسِقِینَ” (al-Baqarah 26); and “وَیُضِلُّ اللهُ الظَّالِمِینَ” (Ibrāhīm 27). Thus, the ultimate source of guidance or misguidance lies in human action itself. In the subsequent verse, an example is presented of the prophets’ mission in confronting tyrannical forces. It is stated: We sent Mūsā with Our signs, commanding him: bring your people out from darkness into light (وَلَقَدْ اَرْسَلْنَا مُوسَىٰ بِآیَاتِنَا اَنْ اَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ). As previously noted regarding the opening verse of the Sūrah, the mission of the Prophet (peace be upon him) was likewise to lead people from darkness into light. This demonstrates that all prophets share a common purpose as spiritual and moral guides of humanity. Indeed, misguidance, injustice, oppression, exploitation, humiliation, corruption, and sin are manifestations of darkness, whereas faith, tawḥīd, piety, purity, freedom, dignity, and honor are manifestations of light. The verse then highlights another important responsibility entrusted to Mūsā: “وَذَكِّرْهُمْ بِاَیَّامِ اللهِ”—remind them of the “Days of God.” Although all days belong to God, the expression “Ayyām Allāh” refers to those distinguished moments in history marked by particular significance and manifestation of divine action. Exegetes have offered different interpretations: some have understood them as days of divine favor and victory; others as days of punishment and destruction of rebellious peoples; and others as encompassing both. In principle, the expression is comprehensive, referring to all decisive and momentous events in human history—days when truth prevailed, when lessons were made evident, when prophets arose, or when tyrants were overthrown. The verse concludes: “إِنَّ فِی ذٰلِكَ لَآیَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ”—indeed, in this are signs for every steadfast and grateful person. The terms ṣabbār and shakūr are emphatic forms, indicating those who exhibit profound patience in adversity and abundant gratitude in times of blessing. Thus, believers neither succumb to despair in hardship nor fall into arrogance in times of success. The following verse provides a concrete example from the history of Banī Isrāʾīl, recounting one of the significant “Days of God”: “وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ اذْكُرُوا نِعْمَةَ اللهِ عَلَیْكُمْ إِذْ أَنْجَاكُمْ مِنْ آلِ فِرْعَوْنَ”—remember the favor of God when He delivered you from the people of Pharaoh. They subjected you to severe torment, slaughtering your sons and sparing your women (یُذَبِّحُونَ أَبْنَاءَكُمْ وَیَسْتَحْیُونَ نِسَاءَكُمْ), and in this there was a great trial from your Lord. This day—when they were delivered from tyranny and oppression—was among the most significant of Ayyām Allāh. Liberation from domination and the fall of oppressive regimes constitute enduring lessons for all nations, reminding them to preserve their freedom and not relapse into former conditions. The word “یَسُومُونَكُمْ” conveys the imposition of severe suffering, indicating prolonged and systematic oppression. The use of the present tense suggests continuity, emphasizing that these hardships persisted over time. The explicit mention of the slaughter of sons and the enslavement of women underscores the severity of this oppression. Finally, it is declared: “وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِیدَنَّكُمْ وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِی لَشَدِیدٌ”—your Lord proclaimed: if you are grateful, I will surely increase you; but if you are ungrateful, My punishment is severe. The emphatic nature of this proclamation highlights both divine generosity and justice. Notably, the promise of increase is expressed directly, whereas the warning is conveyed more generally, reflecting the expansiveness of divine mercy and compassion.

As explained in the interpretation of the foregoing verses, the attribution of “days” to God (Ayyām Allāh) points to those decisive and formative moments in human life whose significance and magnitude warrant their association with Him. Whether such days represent the bestowal of a great divine blessing upon a deserving community, or the descent of a severe divine punishment upon a rebellious and transgressing people, in both cases they are worthy of remembrance and reflection. In the traditions transmitted from the Infallible Imams (peace be upon them), Ayyām Allāh has been interpreted in relation to various significant days. In one narration, Imam Muḥammad al-Bāqir (peace be upon him) states: “ایام اللہ، یوم یقوم القائم (علیه السلام) و یوم الکرّة و یوم القیامة”—the Days of God include the day of the قيام of al-Qāʾim (peace be upon him), the Day of Return, and the Day of Resurrection (Tafsīr Nūr al-Thaqalayn, vol. 2, p. 526). In Tafsīr ʿAlī ibn Ibrāhīm, it is reported that Ayyām Allāh are three: the day of the قيام of al-Mahdī (peace be upon him), the day of death, and the Day of Resurrection (ibid.). In another narration from the Prophet (peace be upon him), it is stated: “ایام اللہ نعماؤہ و بلاؤہ”—the Days of God are the days of His blessings and the days of His trials (ibid.). As has been repeatedly emphasized, such traditions do not restrict the meaning exclusively to these instances; rather, they identify certain prominent examples within a broader and more comprehensive concept. In general, the remembrance of great and momentous days—whether days of triumph or days of hardship—has a profound effect on the awakening and vigilance of communities. Guided by this divine teaching, the great days of Islamic history are commemorated and preserved, and specific occasions are designated annually to revive their memory. Through such remembrance, communities return to their past, derive lessons from it, and apply those lessons to their present circumstances. Similarly, in contemporary history, including the significant developments of the Islamic Revolution, there are many days that may be regarded as instances of Ayyām Allāh. The remembrance of such days should be preserved, especially through honoring the sacrifices of martyrs, the struggles of warriors, and the contributions of dedicated individuals. These memories should serve not only as a means of reverence but also as a source of guidance and continuity, ensuring that their legacy is upheld. Accordingly, it is appropriate that these significant days be incorporated into educational curricula and form an integral part of the moral and intellectual training of future generations. The responsibility implied in the command “ذَكِّرْهُمْ”—remind them—extends to all such efforts of preservation and transmission. The Qur’an itself repeatedly emphasizes the importance of recalling Ayyām Allāh, both in relation to Banī Isrāʾīl and to the Muslim community, by drawing attention to days marked by divine favor as well as days marked by trial and hardship.

We have repeatedly read in the Quranic verses that the people of Pharaoh would slaughter the sons of the Children of Israel and keep their daughters alive. This act was not only committed by Pharaoh and his people; rather, history bears witness that this has been the method and practice of every colonizer: to annihilate one part of the active, warrior-like, and determined forces and to weaken the other part to use for their own interests, because without this, they could not continue their colonial and exploitative activities. However, the important point to understand is that such powers sometimes, like the people of Pharaoh, annihilate the boys, and at other times, they render the active forces ineffective by immersing them in evil habits such as narcotics, alcohol, and immorality, turning them into the living dead. This is precisely what Muslims need to keep a close watch on. If their new generation falls into such practices and loses its spiritual and physical strength, then they should know that slavery is certain for them.

It is noteworthy that, in the verses under consideration, after mentioning Ayyām Allāh, only a single day is specifically highlighted—namely, the day on which the Children of Israel were delivered from the domination of Pharaoh (إِذْ أَنْجَاكُمْ مِنْ آلِ فِرْعَوْنَ). This is despite the fact that the history of Banī Isrāʾīl contains many other significant days during which, under the guidance of Mūsā (peace be upon him), God bestowed upon them numerous great blessings. The particular emphasis on the day of deliverance in these verses underscores the paramount importance of freedom and independence in determining the destiny of nations. Indeed, until a people liberate themselves from dependence, and attain freedom from the grip of servitude and domination, their capacities, potentials, and excellence cannot fully manifest. Nor can they truly advance upon the path of God—the path that involves resistance against polytheism, oppression, and injustice. For this reason, the foremost task of the great divine leaders has always been to free societies from intellectual, cultural, political, and economic subjugation. Only after achieving such liberation could they proceed to implement their broader programs of tawḥīd and human upliftment.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

The first verse under consideration supports and completes the discussion on gratitude and ingratitude for blessings, and this verse is quoted within the context of a conversation by the tongue of Prophet Musa ibn Imran. It is stated: Musa reminded the Children of Israel that if you and all the people on the face of the earth were to disbelieve (and show ingratitude for God's blessings), you could not harm Him in any way, for He is Self-Sufficient and Praiseworthy. (وَقَالَ مُوسَی إِنْ تَکْفُرُوا اَنْتُمْ وَمَنْ فِی الْاَرْضِ جَمِیعًا فَإِنَّ اللهَ لَغَنِیٌّ حَمِیدٌ). (Explanatory Note: It is clear that "in takfuru" is a conditional clause and its apodosis (result clause) is omitted. The phrase "inna Allaha la-Ghaniyyun Hamid" alludes to it, and the implied meaning was: in takfuru... la tadurru Allaha shay'an... [if you disbelieve... you will not harm Allah at all...]). In reality, gratitude for blessings and faith in God are a cause for an increase in blessings for you, for your perfection and development, and for your honor and glory. Otherwise, God is so Self-Sufficient that if the entire universe were to disbelieve, not a speck of dust would fall upon the robe of His Majesty, for He is free of all needs. He is not even in need of gratitude and praise, because He is intrinsically Praiseworthy (Hamid). If there were any need or want in His pure Being, He would not be the Necessary Being (Wajib al-Wujud). Therefore, the meaning of His being Self-Sufficient (Ghani) is that all perfections are combined in Him. One who is such is intrinsically worthy of praise, because the meaning of "Hamid" is nothing other than that He is worthy of praise. After this, the fate of some past nations is described in a few verses. Those very nations that chose the path of ingratitude for divine blessings, opposed the call of the divine guides, and adopted the way of disbelief. In these verses, their logic and their fate are explained in order to emphasize the subject of the preceding verse. It is stated: Has there not come to you the news of those who were before you? (اَلَمْ یَاْتِکُمْ نَبَاُ الَّذِینَ مِنْ قَبْلِکُم). It is possible that this sentence is the final part of the discourse of Prophet Musa (peace be upon him), and it is also possible that it is an independent statement from the Quran addressed to the Muslims. In any case, in terms of the outcome, there is no difference between the two possibilities. After this, it is further stated: The people of Nuh, 'Ad, and Thamud, and those who were after them (قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِینَ مِنْ بَعْدِھم). Those whom no one knows except God, and no one besides Him is aware of their circumstances (لاَیَعْلَمُھُمْ إِلاَّ الله). (Explanatory Note: The sentence "la ya'lamuhum illa Allah" may be conjuncted to the previous sentence with the 'waw' [and] being omitted, or it may be a descriptive clause qualifying the previous sentence.) There is no doubt that some details about the people of Nuh, 'Ad, Thamud, and the nations that came after them have reached us, but it is certain that the greater part has not reached us, of which only God is aware. The history of past nations contained so many secrets, characteristics, and details that perhaps what has reached us is very little and insignificant compared to what has not. Explaining the subsequent account, it is stated: Their messengers came to them with clear proofs, but they put their hands in their mouths out of astonishment and denial and said, "Indeed, we disbelieve in that with which you have been sent" (جَائَتْھُمْ رُسُلُھُمْ بِالْبَیِّنَاتِ فَرَدُّوا اَیْدِیَھُمْ فِی اَفْوَاھِھِمْ وَقَالُوا إِنَّا کَفَرْنَا بِمَا اُرْسِلْتُمْ بِہِ). Because "indeed, we are in disquieting doubt about that to which you invite us," and with such doubt, how is it possible for us to accept your invitation? (وَإِنَّا لَفِی شَکٍّ مِمَّا تَدْعُونَنَا إِلَیْہِ مُرِیبٍ). Here the question arises that they first expressed disbelief and faithlessness regarding the prophets, but after that, they said they were in doubt and completed their statement with the word "murib" (disquieting). So, what is the connection between these two things? The answer to this is that the expression of hesitation and doubt is, in fact, the cause of their lack of faith, because faith requires certainty, and doubt is an obstacle to it. Since in the previous verse the polytheists and disbelievers expressed their lack of faith by citing doubt as their basis, their doubt is negated in the following verse immediately, in a brief phrase, by presenting a clear proof. It is stated: Their messengers said to them, "Can there be doubt about Allah, the Originator of the heavens and the earth?" (قَالَتْ رُسُلُھُمْ اَفِی اللهِ شَکٌّ فَاطِرِ السَّمَاوَاتِ وَالْاَرْضِ). "Fatir" originally means one who cleaves or splits, but here it is used metaphorically for the Creator, who creates something according to a calculated program and then preserves it. This is because, through the blessing of His existence and the light of being, the darkness of non-existence is dispelled and split open, just as the crack of dawn tears the veil of the night's darkness, and just as a date cluster splits its sheath, for which reason the Arabs call it "fitr" (on the pattern of "shutur"). It is also possible that "Fatir" is an allusion to the splitting of the initial matter of the universe, as modern science says that the matter of the universe was a single, interconnected entity.that which later split and appeared in the form of different spheres. In any case, the Quran, as on most other occasions, mentions the system of the universe and the creation of the heavens and the earth to prove the existence and attributes of God, and we know that in the matter of knowing God, there is no argument more living and more brilliant than this. Because every corner of this strange and wondrous system is filled with mysteries, which cries out with the tongue of its state that no one, except for an All-Powerful, All-Wise, and All-Knowing Being, can present such power. For this reason, the more human knowledge advances, the more the proofs of this system become manifest, and this matter brings us closer to God every moment. Truly, how full of wonders and marvels is the Quran, that it has mentioned the discussion of knowing God and Tawhid in this one sentence in the form of a rhetorical question— ”افی اللہ شک فاطر السٰموٰت و الارض“ A sentence for whose analysis, explanation, and extensive discussion even thousands of books are not enough. After this, the second objection of the deniers is answered. This objection is regarding the prophethood of the divine messengers (because they had doubts about Tawhid as well as the call of the Prophet). It is certain that the All-Knowing, All-Wise Lord never leaves His servants without a guide; rather, "He sends prophets and invites you so that He may purify you from sins and impurities and forgive your sins" (yud‘ūkum liyaghfira lakum min dhunūbikum). (Explanatory Note: Regarding the meaning of "min" in "liyaghfira lakum min dhunūbikum", there is a difference of opinion among the commentators. Some take it in the sense of 'some of' (tab'id), meaning "He will forgive some of your sins". But if attention is paid to the fact that accepting faith is a cause for the forgiveness of all sins, then this possibility seems very remote. ("Al-Islamu yajubbu ma qablahu"—Islam annuls the sins that came before it). Some have suggested the possibility that "min" is in the sense of 'in exchange for'. According to this, the meaning of the sentence would be: "God invites you so that He may forgive your sins in exchange for you accepting faith". Some have also said that "min" here is extra (za'idah) and is for emphasis, meaning "God invites you to faith so that He may forgive all your sins". This last interpretation seems more correct than all other interpretations). And besides this, "He may give you respite until an appointed term" so that you may traverse the path of your perfection and development and benefit as much as possible from this life (wa yu’akhkhirakum ilā ajalin musammā). In reality, the call of the prophets had two objectives. One was the forgiveness of sins, meaning the purification of man's body, soul, and life, and the second was the continuation of life until the appointed term. And these two are, in fact, the cause and effect of each other, because only that society can survive which is free from sin and oppression. In history, there were many such societies that, due to oppression, tyranny, lustfulness, and various kinds of sins, fell victim to 'premature death' and, in Quranic terminology, could not reach the 'ajal musamma' (appointed term). A comprehensive and captivating hadith is narrated from Imam Sadiq (peace be upon him) in this regard. He (peace be upon him) said: Man yamūtu bil-dhunūbi aktharu mimmā yamūtu bil-ājāl, wa man ya‘īshu bil-iḥsāni aktharu mimman ya‘īshu bil-a‘māl The number of people who die because of sins is greater than those who die a natural death, and the number of those who live (and attain a long life) because of goodness is greater than those who live a normal lifespan. (Reference: Safinat al-Bihar, vol. 1, p. 488). It is also narrated from Imam Sadiq (peace be upon him): Inna al-rajula yudhnibu al-dhanba fa-yuḥramu ṣalāta al-layl wa inna al-‘amala al-sayyi’a asra‘u fī ṣāḥibihi min al-sikkīni fī al-laḥm. Sometimes a person commits a sin and is deprived of righteous deeds, for example, the Tahajjud prayer. (Know that) an evil deed is swifter in causing a person's ruin and destruction than a knife in flesh. (Reference: Safinat al-Bihar, vol. 1, p. 488). Incidentally, it is well understood from this verse that believing in the call of the prophets and acting upon their programs prevents the 'suspended term' (ajal mu'allaq) and allows human life to continue until the 'appointed term' (ajal musamma), because we know that a person's term is of two kinds. One is that a person reaches the end of their life according to the potential of their body, and the second is the 'suspended term', which is the termination of human life midway due to various factors or obstacles, and this generally happens due to his own thoughtless actions and various kinds of sins. We have already discussed this under verse 2 of Surah al-An'am. But despite this, the stubborn disbelievers did not accept this life-giving call, which contained a clear logic of Tawhid. And they gave their prophets such a reply that reflected their stubbornness and refusal to submit to the truth. They said: 'You are nothing but human beings like us' (qālū in antum illā basharun mithlunā). Furthermore, 'You wish to turn us away from that which our forefathers used to worship' (turīdūna an taṣuddūnā ‘ammā kāna ya‘budu ābā’unā). In any case, regardless of all these matters, 'Bring us a clear proof' (fa’tūنَا بِسُلْطَانٍ مُبِینٍ). But we have said repeatedly (and the Quran has also stated with clarity) that the prophets and messengers being human is not only not an obstacle to their prophethood but is a matter that completes their prophethood. And as for those who considered this matter a reason to deny the prophethood of the prophets, their aim was mostly to make excuses. Similarly, despite knowing the reality that the knowledge of the coming generation is generally greater than that of the past ones, their taking recourse to the ways and customs of their forefathers can be nothing but blind prejudice, worthless absurdity, and superstition. From this, it becomes clear that their demand to present a clear proof was not because the prophets did not have a clear proof. Rather, as we repeatedly read in the Quranic verses, the excuse-making people would deny the clear proofs and the "Sultan Mubin" and would constantly demand a new proof and a new miracle in order to create a path of escape for themselves. In any case, in the upcoming verses, we will read how the prophets used to answer them.

See ayat 12 for tafseer.

1. In Nahj al‑Balāghah, ʿAlī (peace be upon him) states in his aphoristic wisdom: “اذا وصلت الیکم اطراف النعم فلا تنفخوا و اقصاھا بقلة الشکر”—when the initial portions of divine blessings reach you, strive through gratitude to attract the remainder toward yourselves; do not, through deficiency in gratitude, repel them from you (Nahj al‑Balāghah, short sayings, no. 13). 2. It should also be noted that expressing gratitude is not limited to thanking God alone; it is also necessary to show appreciation to those who serve as the means of these blessings and to acknowledge their efforts appropriately, thereby encouraging them to continue their service. In a narration from ʿAlī ibn al‑Ḥusayn (peace be upon him), it is stated that on the Day of Resurrection God will ask some of His servants: did you thank so‑and‑so? The servant will reply: O Lord, I thanked You. God will say: since you did not thank him, you have not truly thanked Me. The Imam then added: “اشکرکم للہ اشکرکم للناس”—the most grateful among you to God are those who are most grateful to people (Uṣūl al‑Kāfī, vol. 2, p. 81, ḥadīth 30). 3. The increase of divine blessings, promised to those who are grateful, is not confined merely to the bestowal of additional material benefits. Rather, gratitude itself—through focused attention upon God and renewed attachment to His sacred presence—is a great spiritual blessing that plays a significant role in nurturing the human soul and inclining it toward obedience to divine commands. Indeed, gratitude, in itself, becomes a means of attaining deeper knowledge of God. For this reason, theologians (ʿulamāʾ al‑kalām) have employed the principle of the obligation of gratitude to the benefactor (wujūb shukr al‑munʿim) as an argument for the necessity of knowledge of God (wujūb maʿrifat Allāh). 4. The revival of the spirit of gratitude holds a crucial role in generating dynamism and progress within society. Those who have contributed to collective advancement—through knowledge, sacrifice, martyrdom, or other forms of service—deserve recognition and appreciation. Such acknowledgment serves as a powerful motivating factor for societal growth. In a society where gratitude and appreciation have diminished, enthusiasm and commitment to service decline accordingly. Conversely, in a society where efforts and contributions are duly valued, vitality and collective motivation are strengthened, leading to greater development and progress. In light of this principle, communities often commemorate the contributions of past figures through dedicated occasions, such as anniversaries, jubilees, or other events, thereby expressing gratitude for their services and fostering renewed motivation among others. For example, in the context of a major historical transformation, such as a significant revolution, the periodic remembrance of martyrs and those who made sacrifices serves to inspire further devotion and commitment. Through such remembrance, the Qur’anic principle “لَاَزِیدَنَّکُمْ”—“I will surely increase you”—is manifested, as the recognition of sacrifice and gratitude for blessings becomes a means of their استمرار and expansion.

In the first verse under consideration, believers are enjoined to place their trust (tawakkul) in God, while in the second verse it is stated that those who rely should indeed rely upon God. The latter expression is broader in scope than the former. For believers, this is comparatively straightforward, since faith in God inherently entails faith in His power, support, and the necessity of relying upon Him; these cannot be separated from one another. However, even beyond the circle of believers, no one possesses any true support apart from God. Whatever one turns toward lacks independent existence and possesses nothing of its own; all blessings, powers, and endowments ultimately return to His pure and exalted being. Therefore, all people, including non‑believers, ought to humble themselves before His threshold and seek from Him. Such reliance itself becomes a means of leading them toward faith in God.

The verses under consideration provide a clear response to those who deny the occurrence of miracles from the prophets or reject all miracles of the Prophet of Islam (peace be upon him) apart from the Qur’an. These verses demonstrate that the prophets never asserted that they would not present miracles; rather, they stated that they would not perform such acts independently or without divine authorization, because miracles belong entirely to God. They occur under His command and by His permission, and He grants them only when He deems it appropriate in accordance with wisdom and expediency.

“Trust” (tawakkul) is derived from the root wakālah, meaning the appointment of an advocate or agent. It is evident that a suitable representative or agent must possess at least four essential qualities: (1) sufficient knowledge and awareness, (2) trustworthiness, (3) strength and capability, and (4) sympathy and concern. It scarcely requires mention that the selection of an advocate arises when an individual is not capable of defending himself independently. In such situations, he seeks assistance from another power and relies upon that agent’s strength and capacity to resolve his difficulty. Accordingly, reliance upon God signifies nothing other than that, in the face of life’s difficulties, adversities, the hostility of opponents, hardships, complexities, and obstacles encountered in the pursuit of objectives—when a person lacks the ability to overcome them independently—he appoints God as his representative and relies upon Him, while not abandoning personal effort and struggle. Rather, even in matters where one possesses the ability to act independently, he must still recognize God as the true and effective agent, since, from the perspective of a monotheist, all power and capacity ultimately originate from Him. The opposite of tawakkul ʿalā Allāh is reliance upon others—living dependently upon external supports, being attached to others, and lacking independence and self‑confidence. Scholars of ethics state that the direct consequence of tawḥīd fiʿlī (the unity of divine action) is tawakkul, because, as noted, in the view of a monotheist, every movement, every effort, every activity, and every occurrence in the universe is ultimately connected to the First Cause of existence—the pure essence of God. Therefore, in the perception of a true monotheist, all power and all success derive solely from Him.

In light of what has been stated, the following points become evident: Firstly, tawakkul ʿalā Allāh—reliance upon God—serves as a source of steadfastness and resilience in the face of the severe trials and hardships of life. Trust in this inexhaustible source of power strengthens human endurance. For this reason, when the Muslims suffered a severe setback in the Battle of Uḥud, and the enemy returned after withdrawing in order to deliver a final blow, the Qur’an describes how the believers, despite having lost a substantial portion of their effective strength, did not succumb to panic. Rather, “tawakkul” combined with faith reinforced their steadfastness. Numerous verses illustrate this principle. For example, in Āl ʿImrān 122, reliance upon God prevented two groups of fighters from faltering in the midst of battle. In Ibrāhīm 12, reliance upon God is mentioned alongside patience in confronting harm inflicted by enemies. In Āl ʿImrān 159, consultation, firm determination, and then reliance upon God are prescribed in the execution of significant tasks. Likewise, the Qur’an declares: “إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ”—Satan has no authority over those who believe and rely upon their Lord (al-Naḥl 99). From these verses collectively, it becomes clear that in the face of severe hardships, a person should not experience weakness or inferiority; rather, by trusting in the boundless power of God, one should regard oneself as capable of success and victory. Thus, tawakkul is a source of hope, strength, reinforcement, and increased perseverance. If tawakkul were to be understood as withdrawal, isolation, or passivity, it would not have generated dynamism and movement among those engaged in struggle. If some assume that attention to natural causes and worldly means contradicts the spirit of tawakkul, they are seriously mistaken. To separate the effects of natural causes from the divine will is itself a form of deviation. Whatever these causes possess belongs to God, and all operate under His command. Only when such causes are regarded as independent and autonomous, standing in opposition to divine will, does contradiction with the spirit of tawakkul arise. It is inconceivable to interpret tawakkul in a passive sense when the Prophet of Islam (peace be upon him), who stands as the foremost exemplar of reliance upon God, never neglected appropriate timing, sound planning, effective methods, or the utilization of apparent means in the pursuit of his objectives. All these considerations demonstrate that tawakkul does not carry a negative or inactive meaning. Secondly, tawakkul ʿalā Allāh liberates the individual from dependencies that lead to humiliation and servitude, granting instead freedom and self-confidence. Tawakkul and qanāʿah (contentment) are closely related, and their philosophical foundations share several similarities, though they are not identical. In this connection, several traditions clarify the true nature of tawakkul. Imam Jaʿfar al‑Ṣādiq (peace be upon him) states: “إِنَّ الْغِنَىٰ وَالْعِزَّ يَجُولَانِ، فَإِذَا ظَفَرَا بِمَوَاضِعِ التَّوَكُّلِ أَوْطَنَا”—self-sufficiency and dignity are in constant search, and when they find the place of tawakkul, they settle there (Usul al-Kafi, vol. 2, Bab, Hadith 3). This narration presents tawakkul as the true abode of dignity and independence. It is also reported that the Prophet (peace be upon him) said, in response to a question about the meaning of tawakkul: “الْعِلْمُ بِأَنَّ الْمَخْلُوقَ لَا يَضُرُّ وَلَا يَنْفَعُ، وَلَا يُعْطِي وَلَا يَمْنَعُ، وَاسْتِخْلَاصُ الْيَأْسِ مِنَ الْخَلْقِ … فَهٰذَا هُوَ التَّوَكُّلُ”—it is to know that creation can neither harm nor benefit, neither give nor withhold, and to detach one’s hope from creation; when a servant reaches this state, he acts for none but God and places hope in none but Him, and this is tawakkul (Bihar al-Anwar, vol. 15, part 2, p. 14). Similarly, Imam ʿAlī ibn Mūsā al‑Riḍā (peace be upon him), when asked about the limit of tawakkul, replied: “أَنْ لَا تَخَافَ مَعَ اللَّهِ أَحَدًا”—that you fear no one alongside God (Safinat al-Bihar, vol. 2, p. 682). These traditions collectively demonstrate that tawakkul is not merely verbal assertion or a passive attitude, but a profound intellectual and spiritual orientation characterized by unwavering reliance upon God, independence from worldly dependencies, and active engagement in life guided by faith.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

It is the way of illogical people that when they become aware of the weakness in their speech and belief, they abandon the path of reason and resort to force and oppression. Here too, we see that when the stubborn and excuse-making disbelieving nations heard the sound and solid logic of the prophets, which has been mentioned in the previous verses, they said to their prophets: We swear we will certainly expel you from our land, unless you return to our religion (idolatry) (وَقَالَ الَّذِینَ کَفَرُوا لِرُسُلِھِمْ لَنُخْرِجَنَّکُمْ مِنْ اَرْضِنَا اَوْ لَتَعُودُنَّ فِی مِلَّتِنَا). These ignorant, arrogant people seemingly considered the entire land their property and did not even grant their prophets the rights of a citizen. That is why they said "arḍanā" (our land), whereas God created the earth and all its bounties for the righteous and pious people, and these obstinate, tyrannical, and arrogant ones, in reality, have no right to it, let alone considering everything their own. The phrase "lataʿūdunna fī millatinā" (you must return to our religion) might create the misunderstanding that the prophets were on the religion of idolatry before their prophethood. However, this is not the case because, regardless of the fact that they were infallible and were so even before their mission, their intellect and understanding were far too great for them to perform such a foolish act as prostrating before stone and wood. It is possible this was because the prophets did not have the responsibility of preaching before the declaration of their prophethood. Perhaps their silence caused the misunderstanding that they shared the same beliefs as the polytheists. Apart from this, although the address is to the prophets themselves, it in fact also encompasses their followers, and we know that their followers were previously on the religion of the polytheists, and the polytheists' focus was only on them. Furthermore, according to the terminology, "lataʿūdunna" is a general expression and is from the category of *taghlīb* (i.e., applying a ruling for the majority to the whole group). (Explanatory Note: Another answer has also been given for this misunderstanding, which is that if the root of "ʿawd" is transitive with "ilā", it means to return or go back, and if it is transitive with "fī", it means a change of state and does not mean to return. Therefore, the meaning of "lataʿūdunna fī millatinā" is that you should change your state, leave your religion, and accept our religion. However, if we refer to other verses, for example: *kullamā arādū an yakhrujū minhā uʿīdū fīhā* (As-Sajdah: 20) and some other Quranic verses, it becomes apparent that the word "ʿawd" can also mean to return even when used with "fī". Ponder upon this).The Quran further states that on such occasions, the Lord of the worlds would console the prophets and reassure them, "and He would reveal to them, 'We will surely destroy the wrongdoers'" (فَاَوْحَی إِلَیْھِمْ رَبُّھُمْ لَنُھْلِکَنَّ الظَّالِمِینَ). Therefore, do not be afraid of these threats at all, and not the slightest slackness should stand in the way of your iron will. Since the wrongdoing deniers threatened to exile the prophets from their land, Allah the Exalted, in response, promises them that "We will settle you in the land after them" (وَلَنُسْکِنَنَّکُمْ الْاَرْضَ مِنْ بَعْدِھِمْ). But this success and divine grace is not granted to everyone. "This is for him who fears My station and has a sense of responsibility, and likewise fears the threat of punishment for deviation, oppression, and sin, and takes it seriously" (ذَلِکَ لِمَنْ خَافَ مَقَامِی وَخَافَ وَعِیدِ). Therefore, favor, blessing, and grace are neither without measure nor without reason; rather, they are specific to those individuals who, with a sense of responsibility, neither commit oppression and tyranny before the Lord's station of justice nor show enmity in response to the call to truth. And on such an occasion, when the limit had been reached and they had fulfilled their responsibility before their people, those who were to believe had believed, and the rest were adamant in their disbelief and were continuously threatening the prophets and messengers, "so they sought victory and success from God" (وَاسْتَفْتَحُوا). And God honored the prayer of these true strivers with acceptance, such that "every deviant, obstinate tyrant was disappointed, lost, and destroyed" (وَخَابَ کُلُّ جَبَّارٍ عَنِیدٍ). *Khāba* is from the root "khaybah" (on the scale of "ghaybah") and means for the desired thing to slip from one's grasp, which approximately conveys the meaning of disappointment. "Jabbār" here means arrogant and rebellious. It is mentioned in a hadith that a woman came to the Holy Prophet (PBUH & His Pure Progeny) and he gave her a command. She disobeyed and did not act upon the Prophet's command, so he said: *da'ūhā fa-innahā jabbārah* Leave her, for she is a rebellious woman. (Reference: Tafsir Fakhr al-Razi, under the aforementioned verse). However, the word "Jabbār" is also sometimes used for God, in which case it has another meaning, which is "one who reforms a being in need of reform" or "He who has dominion over all things." (Reference: For further explanation, refer to Tafseer-e-Namona, Vol. 4, p. 259, Urdu translation). The word "'anīd" is originally from "'and" (on the scale of "rand"), meaning direction. Here, it means deviation and inclination towards a path other than the path of truth. That is why it is narrated from the Noble Prophet (PBUH & His Pure Progeny) in a hadith that he said: *Kullu jabbārin 'anīdin man abā an yaqūla Lā ilāha illā Allāh* Every *jabbār 'anīd* is one who refuses to say Lā ilāha illā Allāh. (Reference: Nur al-Thaqalayn, Vol. 2, p. 532). In another hadith, it is narrated from Imam Baqir (peace be upon him): *Al-'anīdu al-mu'riḍu 'an al-ḥaqq* The *'anīd* is one who turns away from the truth. (Reference: Nur al-Thaqalayn, Vol. 2, p. 532). It is noteworthy that "jabbār" refers to a human attribute, i.e., the spirit of rebellion, and "'anīd" refers to the effect of this attribute in human actions, which causes one to deviate from the truth. After this, in two verses, five things are mentioned regarding the punishments that these obstinate tyrants (*jabbārān-i 'anīd*) will receive in the next world as a result of their actions. Those five things are: 1) Behind this disappointment and loss, or behind such a person, will be Hell and a burning fire (مِنْ وَرَائِہِ جَھَنَّمُ). The word "warā'" although it means behind the back (as opposed to the word "amām"), in such contexts it means the end result and consequence, just as this word is often used with this meaning in Persian. For example, we say that if you eat such-and-such food, behind it is illness, or if you befriend such-and-such person, behind it is misfortune and regret, meaning its result and effect is such. 2) In that burning fire, when he is thirsty, We will make him drink the water of "ṣadīd" (وَیُسْقَی مِنْ مَاءٍ صَدِیدٍ). As lexicologists have said, "ṣadīd" refers to a type of filth that collects between the skin and flesh. This is an indication that he will be made to drink foul-smelling, putrid, and discolored water like pus and blood. 3) This sinner, criminal, and obstinate tyrant, when he sees that he has been given such a drink, will sip it with great pain and difficulty, although he will not want to drink it at all, "rather, We will pour this water down his throat" (یَتَجَرَّعُہُ وَلاَیَکَادُ یُسِیغُہُ). (Explanatory note: "yusīghuhu" is from the root "isāghah". Its meaning is "to pour a drink down the throat"). 4) He will face so much torment, pain, and discomfort that "death will come to him from every side, yet he will not die" (وَیَاْتِیہِ الْمَوْتُ مِنْ کُلِّ مَکَانٍ وَمَا ھُوَ بِمَیِّتٍ), so that he may suffer the consequences of his deeds. Although it seemingly appears that there can be no greater torment than what has been described, the Quran further says: and behind him is a severe punishment (وَمِنْ وَرَائِہِ عَذَابٌ غَلِیظٌ). Thus, however severe the punishment and terrible the end...Whatever can, and even what cannot, enter human thought is awaiting these selfish oppressors and faithless, sinful tyrants. Their bed is fire. For them to drink is foul and repulsive water, and for them are various kinds of torment. And despite this, they will not die but will remain alive and taste it. It should not be imagined at all that these kinds of punishments are unjust, because as we have said repeatedly, all of this is the result and natural effect of human deeds. Rather, their actions are embodied in the next abode in such a way that the deed is embodied in its appropriate form. If we look at the deeds and crimes of some of the oppressors of our time, whom we have witnessed, or if we properly study the history of such people from the past, we sometimes think that even these punishments are too little for them. (Explanatory Note: Take this very devastating war that we are facing at the time of this discussion. We know that its outcome is nothing but the selfishness of a tyrannical ruler, or in more correct words, the willfulness of a mad, stubborn tyrant, and no rational objective can be conceived for it. What atrocities have been committed in it, that the tongue and pen are incapable of mentioning. We ourselves have seen the very essence of war in the western hospitals of the country. We have seen everyone from innocent children to the elderly and women in a wounded state. Many of them have lost their eyes and limbs, and truly, their condition is such that one is shaken by a single glance at them. So consider, when an oppressor and tyrant makes millions of people writhe in such afflictions, what kind of punishment and torment should there be for him?)

In the verses under consideration, it is stated that, after the defeat and destruction of the oppressors, dominion over the earth is granted to those who fear the “maqām” of God. The question arises as to what is meant by the term “maqām” in this context. Several interpretations have been proposed, and it is possible that all of them are included within the meaning of the verse: (a) It may refer to the station of standing before the Lord at the time of reckoning, as indicated in other Qur’anic verses, such as: “وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى” (al-Nāziʿāt 40), and “وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ” (al-Raḥmān 46), where fear of standing before God is directly linked to moral restraint and ultimate reward. (b) The term “maqām” may also derive from “qiyām,” in the sense of vigilance and supervision, referring to God’s continuous observation and oversight of human actions. Thus, it denotes those who fear divine scrutiny and possess a heightened sense of accountability. (c) It may further signify the station of divine justice and the establishment of truth, that is, fear of God as the One who upholds justice and restores rights. In conclusion, there is no impediment to understanding the verse as encompassing all these meanings. It thus refers to those who regard God as ever watchful over them, who fear His reckoning and justice, and whose fear is constructive and reformative—prompting a sense of responsibility in all actions and restraining them from injustice, oppression, and sin. Ultimately, victory and authority upon the earth belong to such individuals.

Regarding the interpretation of this term, exegetes have expressed differing views. Some have understood it in the sense of seeking victory and triumph, as has already been indicated. As evidence, they cite the verse from Sūrah al-Anfāl: “اِنْ تَسْتَفْتِحُوا فَقَدْ جَاءَكُمُ الْفَتْحُ”—if you seek victory and triumph, then that victory has indeed come to you (al-Anfāl 19). Others interpret it as requesting judgment, that is, the prophets sought from God a decisive judgment between themselves and the disbelievers. As evidence, they refer to the verse from Sūrah al-Aʿrāf: “رَبَّنَا افْتَحْ بَیْنَنَا وَبَیْنَ قَوْمِنَا بِالْحَقِّ وَأَنْتَ خَیْرُ الْفَاتِحِینَ”—our Lord, decide in truth between us and our people, and You are the best of those who give judgment (al-Aʿrāf 89).

It is reported in historical and exegetical sources that one day the tyrannical ruler Walīd ibn Yazīd ibn ʿAbd al‑Malik al‑Umawī sought an omen from the Qur’an concerning his future. Coincidentally, the opening of the page before him contained the verse: “واستفتحوا وخاب كل جبار عنيد”. He became deeply disturbed and filled with anger. In his fury, the accursed man tore the Qur’an that was in his hand into pieces and then recited the following verses: “اتوعد كل جبار عنید؟ فها انا ذاک جبار عنید! اذا ما جئت ربک یوم حشر فقل یا رب مزقنی الولید” Do you threaten every obstinate tyrant? Here I stand, that very obstinate tyrant! When you come before your Lord on the Day of Resurrection, Say: O Lord! Walīd tore me into pieces. It was not long before this accursed individual met a terrible fate at the hands of his enemies. They killed him in the most violent manner, severed his head, and displayed it upon the roof of his own palace. Thereafter, it was taken down and hung at the gate of the city (Tafsir Qurtubi, p. 3579).

In this verse, a very eloquent and excellent example is given for the deeds of the faithless. This verse completes the discussion of the previous verses regarding the fate of the disbelievers. It is stated: The parable of those who disbelieved in their Lord is that their deeds are like ashes, which the wind blows furiously on a stormy day (مَثَلُ الَّذِینَ کَفَرُوا بِرَبِّھِمْ اَعْمَالُھُمْ کَرَمَادٍ اشْتَدَّتْ بِہِ الرِّیحُ فِی یَوْمٍ عَاصِف). Just as on a stormy day, ash scatters before a strong wind in such a way that no one can gather it, similarly, the deniers of truth will have no power over anything they have earned. They will all be destroyed and ruined, and their hands will remain empty (لاَیَقْدِرُونَ مِمَّا کَسَبُوا عَلَی شَیْءٍ). And that is the error far astray (ذَلِکَ ھُوَ الضَّلَالُ الْبَعِیدُ).

Paying attention to the fact that their deeds are of no benefit, like dust and dirt, they have been likened to ashes. That is, what remains of a little fire. This matter indicates that their deeds may have an outward appearance, but there is nothing inside. If there is soil in a small pot, a beautiful flower may grow in it, but if there is a lot of ash, it is so useless that not even a worthless type of grass will grow from it.

The deeds of the disbelievers are like particles of ash in which there is no bond or connection; they cannot be joined to one another even with the help of water, and each of its particles separates from the other quickly. It is as if this is an indication of a reality: that the deeds of the believers are interconnected and joined together; each of their deeds completes the other, and the spirit of Tawhid and unity is present not only among the believers but also among the deeds of an individual person of faith. But in the works of faithless individuals, there is no such flow and connection.

When a strong wind blows, ashes are dispersed; however, the expression “فی یوم عاصف” (on a stormy day) serves to intensify this meaning further. This is because a brief gust of wind may merely carry ashes from one place to another within a limited range. But if the day itself is characterized by continuous storms—from morning until evening—with turbulent winds blowing from every direction, then it is evident that such ashes will be scattered so widely that each particle will be carried far away. In such a condition, it becomes impossible for anyone to gather them again.

If a storm strikes a heap of dry grass or leaves and scatters them across various and distant locations, their dispersal may still be somewhat perceptible. However, when minute particles of ash are dispersed, they vanish from sight in such a manner that they appear to have been completely annihilated.

In the system of creation, wind—and especially strong wind—possesses numerous constructive and reformative effects, whereas its destructive effects represent only an exceptional aspect. In general terms, the following effects are noteworthy: (a) Winds and storms disperse the seeds of various plants across different regions, functioning like a gardener or farmer who scatters seeds over the entire surface of the earth. (b) They assist in pollination by transferring pollen from the male parts of plants to the female parts. (c) They drive clouds from the surface of the oceans toward dry lands. (d) They gradually erode high mountains, softening them and contributing to their fertility and productivity. (e) They transfer climatic conditions between regions—moving the weather of polar zones toward equatorial areas and that of equatorial regions toward colder zones—and thus play an essential role in maintaining thermal balance on the earth. (f) They generate waves in the seas and agitate the waters, thereby introducing air into them; for if sea water were to remain still and stagnant, it would become putrid. In this manner, vegetation and all living beings benefit from the movement of air, each according to its capacity. By contrast, ash is light, hollow, and devoid of vitality. No living being can subsist upon it; it is neither verdant nor productive. Its particles are entirely separated from one another. When ash encounters wind, it is immediately dispersed, and its already insubstantial appearance disappears from sight altogether.

It is worthy of reflection why the deeds of those devoid of faith are without value, and why they derive no lasting benefit from their actions. The answer lies in the fact that, when viewed from a tawḥīdī perspective and evaluated according to its criteria, it becomes evident that what gives form and substance to an action is its intention, purpose, and manner of execution. If the program, objective, and aim are sound, then the action itself will be meaningful and constructive. However, if an apparently good action is performed for an invalid or insignificant objective, it becomes devoid of meaning and substance, and its value is nullified. Such an action resembles ash before a violent storm. It would not be inappropriate to clarify this discussion through a concrete example. In contemporary times, certain activities are undertaken in the Western world and by major powers under the banner of human rights. The prophets, too, advanced programs aimed at the protection of human rights; however, the results and outcomes of the two approaches differ as greatly as the earth differs from the heavens. When dominant powers invoke the discourse of human rights, their aim is not genuinely moral or humanitarian; rather, it often serves as a means of concealing their own crimes and colonial practices. For example, if one of their agents is apprehended, they raise intense outcry under the pretext of human rights. Yet, when millions are subjected to violence or bloodshed at their hands, or when they are actively engaged in injustice within certain regions, the very notion of human rights is neglected. Indeed, they have subordinated human rights to the support of unjust and oppressive authorities. In contrast, for a true prophet or for a figure such as ʿAlī (peace be upon him), the successor of the Prophet, human rights signify the real freedom of humanity. They strive to break the chains of bondage and servitude imposed upon people. When they encounter an oppressed individual, they are deeply moved and exert themselves for his liberation. Thus, the actions of oppressive powers resemble ash exposed to a fierce storm—scattered and without enduring value—whereas the actions of the prophets and their righteous successors resemble fertile land from which diverse, wholesome vegetation emerges and upon which abundant fruits blossom. From this perspective, a related exegetical discussion becomes clear—namely, which deeds are being referred to in the verse under consideration. It should be stated that it encompasses all their actions, including those that may outwardly appear good but are, in reality, imbued with the elements of association and idolatry.

As has been discussed under Sūrah al-Baqarah, verse 217, the issue of ḥabṭ al‑aʿmāl—that is, the nullification of good deeds due to evil actions or disbelief—has been a matter of disagreement among Islamic scholars. However, the correct view is that persistence in disbelief, obstinacy, and denial, as well as certain actions such as envy, backbiting, and unlawful killing, possess such destructive effects that they can invalidate righteous deeds and good actions. The verse under consideration also constitutes an additional proof of the possibility of ḥabṭ al‑aʿmāl (Tafsīr‑e‑Namoona, vol. 1, p. 506).

In light of the foregoing discussions, an important question arises: a study of the history of sciences, inventions, and discoveries shows that many scientists have endured severe hardships and prolonged deprivation in order to achieve innovation and discovery, thereby alleviating burdens from their fellow human beings. For example, Thomas Edison endured extraordinary difficulty in developing the invaluable invention of electricity—indeed, it is suggested that he may even have sacrificed his life in this pursuit—yet through this achievement he illuminated the world, powered industries, enabled irrigation through tube wells, made lands verdant, and transformed the entire face of the world. Similarly, Louis Pasteur, by discovering microbes, saved countless human beings from the threat of death. How, then, can it be supposed that such individuals would be consigned to the depths of Hell merely because of lack of faith, while those who performed no such service to humanity might attain Paradise? The response is that, according to the social and ethical principles of Islam, it is not sufficient to consider an action in isolation; rather, the value of an action derives from its motivation, cause, and purpose. It is often observed that individuals construct hospitals, schools, or other beneficial institutions and claim that their purpose is to serve humanity; yet, behind this façade, other aims may exist—such as the pursuit of status, wealth, self-preservation, attraction of public attention, consolidation of material interests, or even the concealment of wrongdoing. By contrast, an individual may perform a small act with complete sincerity, motivated by purely human or spiritual intentions. Therefore, it is necessary to examine the motivations underlying the actions of even “great” individuals. Upon investigation, such actions generally fall into a limited number of categories: First, in some cases, the true objective of an invention may be destructive (for instance, the initial development of atomic energy for the creation of atomic weapons). Any subsequent benefit to humanity may not constitute the primary intention of the inventor, or may only represent a secondary aspect. In such cases, responsibility remains with the originators. Second, in other instances, the motivation may be the pursuit of material gain, recognition, or prestige. Such individuals resemble merchants who produce goods primarily for profit. Although their products may benefit society and contribute to economic development, their purpose remains profit-oriented. If another enterprise yields greater profit—even if harmful—they may pursue it instead. Such activity, if conducted within lawful bounds, is not necessarily forbidden, but neither does it possess a sacred or elevated moral value. History contains numerous examples of inventions and discoveries reflecting this mindset. If greater profit were available through harmful means (for example, if illicit industries yielded higher financial return than beneficial ones), such individuals might prefer them. For such persons, their reward consists of the material benefit and recognition they sought and attained; they neither seek reward from God nor serve humanity as an ultimate goal. Third, there exists another group whose motivations are genuinely human, or, if they believe in God, are rooted in divine purpose. These individuals may spend years in isolation and hardship, enduring deprivation in the hope of serving humanity, offering beneficial contributions, alleviating suffering, and bringing relief to those in distress. If such individuals possess faith and divine motivation, there is no ambiguity regarding their status. Even if they lack explicit faith but act out of sincere humanitarian concern, there is no doubt that they will receive an appropriate recompense from God. This recompense may manifest in this world or in the Hereafter; indeed, the just Lord will not allow their efforts to go unrewarded, although the precise nature of that reward is not fully known to us. It suffices to state that “إِنَّ اللهَ لاَ یُضِیعُ أَجْرَ الْمُحْسِنِینَ” (Yūsuf 90). Furthermore, the Qur’an does not restrict the term “muḥsinīn” solely to believers. As demonstrated in the account of Yūsuf (peace be upon him), his brothers said: “اِنَّا نَرَاكَ مِنَ الْمُحْسِنِینَ”. Similarly, the principle is expressed: “فَمَنْ یَعْمَلْ مِثْقَالَ ذَرَّةٍ خَیْرًا یَرَهُ، وَمَنْ یَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا یَرَهُ” (al-Zalzalah 7–8). The traditions also support this understanding. It is reported from Imam Mūsā al-Kāẓim (peace be upon him) that a charitable non-believer among Banī Isrāʾīl was granted relief from punishment due to his kindness toward his believing neighbor (Biḥār al‑Anwār, vol. 3, p. 377). Similarly, regarding ʿAbd Allāh ibn Judʿān, the Prophet (peace be upon him) stated that he would receive the least severe punishment among the inhabitants of Hell because he used to feed the poor (Biḥār al‑Anwār, vol. 3, p. 382). It is also reported that the generosity of Ḥātim al‑Ṭāʾī reduced his punishment (Safīnat al‑Biḥār, vol. 2, p. 607). Another narration relates that when a man known for generosity engaged in dispute with the Prophet, revelation informed the Prophet of his generosity, leading to a change in the Prophet’s response and ultimately to the man’s declaration of faith (Safīnat al‑Biḥār, vol. 2, p. 607). It may then be asked: given that some verses and traditions indicate that faith—or even acceptance of ولایت—is a condition for the acceptance of deeds and entry into Paradise, how can such acts be evaluated? The answer lies in distinguishing between “acceptance” (qabūliyyat al‑ʿamal) and “reward” (ajr). In Islamic discourse, an act may be valid and yield reward even if it does not attain the highest level of divine acceptance. For example, a prayer performed without full حضورِ قلب—or one accompanied by certain sins such as backbiting—may not be accepted in the fullest sense, yet it remains valid and fulfills the obligation, and therefore is not devoid of reward. Thus, acceptance denotes a higher spiritual rank, whereas reward may still be granted in a more general sense. Similarly, acts of service to humanity, even without faith, are not entirely devoid of value or recompense, although they do not attain the elevated status associated with deeds performed in faith. Likewise, entry into Paradise is not necessarily the sole form of reward. In summary, while faith elevates actions to their highest level of meaning and acceptance, actions devoid of faith are not entirely without consequence; rather, their value and reward vary according to intention, purpose, and context.

See ayat 20 for tafseer.

In the preceding verse, falsehood is described—falsehood that is likened to ash, scattered and dispersed, which is blown about by the storm. In the present verse, attention turns to truth, specifically to the establishment of truth. Addressing the Prophet (peace be upon him) and presenting an example for all seekers of truth, it is stated: “اَلَمْ تَرَی اَنَّ اللهَ خَلَقَ السَّمَاوَاتِ وَالْاَرْضَ بِالْحَقّ”—have you not seen that God created the heavens and the earth in truth? As explained by Rāghib in Mufradāt, the term “ḥaqq” fundamentally denotes conformity and harmony, though its usage varies in different contexts. At times, “ḥaqq” refers to an act performed in accordance with wisdom and order, as in the Qur’anic statement: “ھو الذی جعل الشمس ضیاء والقمر نورا۔۔۔ ماخلق اللہ ذٰلک الّا بالحق” (Yūnus 5), indicating that such creation is not devoid of wisdom or calculation. At other times, the being who performs such an act is designated as “ḥaqq,” as in the case of God: “فذٰلکم اللہ ربکم الحق” (Yūnus 32). It may also refer to a belief that corresponds to reality, as in: “فھدی اللہ الذین اٰمنوا لما اختلفوا فیہ من الحق” (al‑Baqarah 213). Furthermore, the term is used for speech or action that accords with necessity and is performed at the appropriate time, as in: “حق القول منی لاملئن جھنم” (al‑Sajdah 13). In contrast, falsehood is associated with ḍلال, laʿb (vain amusement), and other forms of purposelessness. In the present verse, however, the primary meaning is clearly intended—that the structure of the universe and the existence of the heavens and the earth indicate that their creation is grounded in order, calculation, wisdom, and purpose. God had no need to create them, nor did He do so out of loneliness or to remove any deficiency within Himself, for He is entirely self‑sufficient. Rather, this vast cosmos serves as a domain for the nurturing of creation and for their development and perfection. The verse further states that this very fact demonstrates that God has no need of you or your belief: “إِنْ یَشَاْ یُذْھِبْکُمْ وَیَاْتِ بِخَلْقٍ جَدِیدٍ”—if He wills, He can remove you and bring forth a new creation, a creation that may entirely believe and refrain from your wrongful actions. And this is in no way difficult for God (وَمَا ذَلِکَ عَلَی اللهِ بِعَزِیزٍ). A parallel idea is expressed in Sūrah al‑Nisāʾ: “وَاِن تَكْفُرُوا فَاِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْاَرْضِ۔۔۔ اِن يَشَأ يُذْهِبْكُمْ اَيُّهَا النَّاسُ وَيَاْتِ بِآخَرِينَ وَكَانَ اللهُ عَلَىٰ ذٰلِكَ قَدِيرًا” (al‑Nisāʾ 131–133), which affirms that disbelief does not affect God, for all that exists belongs to Him. This interpretation is also transmitted from Ibn ʿAbbās. Another possible interpretation is that this statement alludes to the doctrine of the Hereafter: if God possesses the power to remove an entire creation and replace it with another, then there remains no basis for doubting resurrection and the return in the next world.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

In the preceding verses, reference was made to the painful punishment awaiting the obstinate and unbelieving deviants. The verses under consideration continue the same theme. It is first stated that on the Day of Resurrection all tyrants, oppressors, and disbelievers will be brought forth before the presence of God—whether they be followers or leaders, imitators or guides (وَبَرَزُوا لِلَّهِ جَمِيعًا). It is noteworthy that the verb “barazū” is expressed in the past tense, yet here it conveys a future meaning, because the events of the Hereafter are certain and inevitable. For this reason, many Qur’anic descriptions of the Hereafter employ the past tense, just as one might speak of a person whose death is certain as though it has already occurred. At that moment, the weak (al-ḍuʿafāʾ)—that is, the ignorant followers who, through blind imitation, had led themselves into the valley of misguidance—will address the arrogant leaders who were responsible for their deviation. They will say: we were your followers; now that we have been afflicted by all these punishments and calamities due to your leadership, is it possible that you will bear part of this divine punishment on our behalf so that it may be somewhat alleviated for us? (فَقَالَ الضُّعَفَاءُ لِلَّذِینَ اسْتَکْبَرُوا إِنَّا کُنَّا لَکُمْ تَبَعًا فَھَلْ اَنْتُمْ مُغْنُونَ عَنَّا مِنْ عَذَابِ اللهِ مِنْ شَیْءٍ). However, they will reply: if God had guided us, we would have guided you (قَالُوا لَوْ ھَدَانَا اللهُ لَھَدَیْنَاکُمْ). Yet, alas, the matter has passed beyond the point of remedy. Whether we now show impatience and lamentation or exercise patience, it makes no difference; there is no path of escape for us (سَوَاءٌ عَلَیْنَا اَجَزِعْنَا اَمْ صَبَرْنَا مَا لَنَا مِنْ مَحِیصٍ).

In connection with this verse, the first question that arises is whether people are not already manifest before God in this world, such that it is stated here that, on the Day of Resurrection, all will be brought forth and made manifest in the divine presence. In response to this question, many exegetes have explained that the meaning is that, in this world, people do not perceive or fully realize that they themselves, along with all their actions, are manifest before God; however, on the Day of Resurrection, this manifestation will be fully experienced and recognized by all. Others have stated that the expression refers to emergence from the graves and presentation before the divine court of justice for reckoning. Both interpretations are sound, and there is no impediment to understanding the verse as encompassing both meanings.

According to many exegetes, this refers to guidance toward the means of deliverance from divine punishment in the Hereafter. This statement is attributed to the arrogant leaders in response to their followers, when the latter request them to bear a portion of the punishment. The context of the dialogue suggests that what is intended by “guidance” is guidance toward a way of escape from punishment. It is noteworthy that the same expression (hidāyah) is also used with respect to attaining the نعمتیں of Paradise, as reflected in the words attributed to the inhabitants of Paradise: “وقالوا الحمد للہ الذی ھدانا لھذا و ماکنا لنھتدی لولا ان ھدانا اللہ” (al-Aʿrāf 43). Another possible interpretation is that, when the followers address the leaders of misguidance with such a request, the latter attempt to absolve themselves of guilt—like all proponents of error who place the blame for their wrongdoing upon others—and thus, with great audacity, say: had God guided us, we too would have guided you; in other words, they claim compulsion, suggesting that they had no independent will of their own. This is analogous to the reasoning of Satan, who, in seeking to exonerate himself, attributed misguidance to God and declared: “فبما اغوینی لاقعدن لھم صراطک المستقیم” (al-Aʿrāf 16). However, it must be understood that, whether the arrogant leaders acknowledge it or not, according to explicit Qur’anic verses and clear traditions, they will inevitably bear the burden of the sins of their followers, since they were the originators of deviation and the agents of misguidance. Nevertheless, this does not in any way diminish the responsibility, punishment, or accountability of the followers themselves.

It becomes very clear from the aforementioned verse that: Firstly, those people who blindly follow one person after another, as if handing over the reins of their lives to everyone, are worthless and insignificant people. The Quran uses the word "ḍuʿafāʾ" for them. Secondly, their end and that of their leaders is one and the same, and those wretched ones will not be able to obtain the support of their misguided leaders even in the most severe circumstances. So much so that they will not be able to bring about the slightest reduction in the punishment and torment of their leaders; rather, perhaps they [the leaders] will reply to them mockingly, "Cry out in vain, for there is no way of escape."

The term “barazū” is derived from the root burūz, meaning to become manifest or to emerge from concealment. It is also used in the sense of stepping out onto the battlefield to confront an opponent; hence, in usage, it may denote engaging in combat. The term “maḥīṣ” is derived from the root maḥṣ, meaning to attain deliverance from defect or suffering. Thereafter, the verse presents a psychological and spiritual scene of punishment for tyrants, sinners, and followers of Satan on the Day of Resurrection. It states that when the reckoning of both righteous and unrighteous servants is completed and each reaches his definitive outcome, Satan will address his followers, saying: “إِنَّ اللهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدْتُكُمْ فَاَخْلَفْتُكُمْ”. God gave you a true promise, and I too made promises to you—yet, as you yourselves know, these promises were baseless and without worth—and I broke them. In this manner, Satan aligns himself with other arrogant leaders of misguidance and directs reproach and blame toward his unfortunate followers. He continues: “وَمَا كَانَ لِی عَلَیْکُمْ مِنْ سُلْطَانٍ إِلَّا اَنْ دَعَوْتُکُمْ فَاسْتَجَبْتُمْ لِی”. I had no authority over you; I merely invited you, and you responded of your own will. Therefore, “فَلَا تَلُومُونِی وَلُومُوا اَنْفُسَکُمْ”—do not blame me, but blame yourselves—for you accepted my corrupt and manifestly misleading call. He further declares: “مَا اَنَا بِمُصْرِخِکُمْ وَمَا اَنْتُمْ بِمُصْرِخِیَّ”—I cannot come to your aid, nor can you come to mine before the inevitable decree and punishment of God. And he adds: “إِنِّی کَفَرْتُ بِمَا اَشْرَکْتُمُونِی مِنْ قَبْلِ”—I disavow your associating me with God and placing obedience to me on a level with obedience to Him. Thus, it becomes evident that this shared participation in deviation and misplaced obedience has led both Satan and his followers into ruin—an irreparable state of wretchedness. Finally, it is declared: “إِنَّ الظَّالِمِینَ لَھُمْ عَذَابٌ اَلِیمٌ”—indeed, for the wrongdoers there is a painful punishment.

The term “shayṭān,” although broad in scope and inclusive of all rebellious and insinuating forces among both jinn and human beings, is, in light of the contextual indicators in this verse and the preceding one, clearly intended here to refer specifically to Iblīs as an individual entity, who serves as the leader of all satans. For this reason, all exegetes have adopted this interpretation. This verse clearly demonstrates that satanic insinuations do not in any way negate human freedom of will and choice; rather, their role is no more than that of an invitation. It is the human being who, through his own volition, responds to this invitation. It is indeed possible that, through repeated engagement in sinful acts and by continuously acting in opposition to the higher purposes of human existence, one may reach a state in which a kind of diminished resistance to such insinuations arises, as observed in individuals addicted to harmful substances. Nevertheless, the origin of this condition remains voluntary; therefore, whatever the ultimate outcome, it retains the character of a voluntary act. In Sūrah al-Naḥl (100), it is stated: “إِنَّمَا سُلْطَانُهُ عَلَى الَّذِینَ یَتَوَلَّوْنَهُ وَالَّذِینَ هُمْ مُشْرِکُونَ”—the authority of Satan extends only over those who take him as their guardian and those who associate him with God. Furthermore, Satan delivers a decisive refutation to those who attribute their sins to him, consider him the cause of their deviation, and invoke curses upon him. By this statement, Satan disassociates himself from such simplistic reasoning. In reality, the true dominion over human conduct lies in the individual’s own will and actions, not in any external force.

In this great assembly, how will Satan establish communication with all his followers, and in what manner will he reproach them? The answer to this question is that God will undoubtedly grant him this ability. In reality, this constitutes a form of spiritual and psychological punishment for the followers of Satan. It also serves as a warning signal for those in this world who tread such a path, so that they may foresee their own end and that of their leaders in advance. In any case, God will, in some manner, bring about this connection between Satan and his followers.

It is noteworthy that, on the Day of Resurrection, such an encounter will not be limited to Satan and his followers alone; rather, all leaders of misguidance will behave in a similar manner. They will have taken their followers by the hand in this world—with their own consent—and dragged them toward waves of calamity and misery. Then, when they perceive that the outcome is disastrous, they will abandon them and depart. They will go so far as to declare their disassociation from them and reproach them, thereby plunging them into loss both in this world and in the Hereafter.

The term “muṣrikh” is derived from the root iṣrākh, which in turn originates from ṣarakha, meaning to call out or cry for help. Accordingly, muṣrikh denotes one who comes to the aid of another, while mustasrikh refers to the individual who seeks assistance or relief.

Attributing partnership to Satan here refers to shirk al‑ṭāʿah (associating him in obedience), not to shirk al‑ʿibādah (associating him in worship).

It is a matter of difference among exegetes whether this statement constitutes the concluding part of Satan’s speech or whether it is an independent statement originating from God. However, it appears more appropriate to consider it as an independent divine statement, presented after Satan’s address to his followers as a moral and didactic instruction. In the final verse under discussion, after describing the condition and painful fate of the rebellious, unbelieving, and tyrannical individuals, the state and ultimate outcome of the believers are presented. It is stated: those who have believed and performed righteous deeds will be admitted into the gardens of Paradise, beneath whose trees rivers flow (وَاُدْخِلَ الَّذِینَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِی مِنْ تَحْتِھَا الْاَنْھَارُ). They will abide therein forever by the permission of their Lord (خَالِدِینَ فِیھَا بِإِذْنِ رَبِّھِمْ), and their greeting therein will be “peace” (تَحِیَّتُھُمْ فِیہَا سَلَامٌ). The term “taḥiyyah” is derived from ḥayāh (life) and was subsequently used to denote a supplication for well-being and vitality. It therefore refers to all forms of greeting and expressions of prayer for safety and peace exchanged at the beginning of an encounter. Some exegetes have stated that in this verse, taḥiyyah refers to the welcome and salutations bestowed by God upon the believers, enveloping them in His blessing of peace—peace from every form of distress and sorrow, and peace from every kind of conflict and discord. According to this interpretation, the attribution in “taḥiyyatuhum” is understood as referring back to God as the agent. Others have suggested that the intended greeting is that which the believers exchange among themselves, or that which the angels address to them. In any case, the term “salām,” which appears here in an absolute form, possesses a comprehensive meaning, encompassing every kind of peace and protection—freedom from all forms of affliction, whether spiritual or physical.

See ayat 27 for tafseer.

See ayat 27 for tafseer.

See ayat 27 for tafseer.

In the preceding verses, falsehood is described as ash—dispersed and scattered, carried away by the wind in all directions. In the present verses, however, the discussion turns to truth, particularly to its firm establishment. Addressing the Prophet (peace be upon him) and presenting an example for all seekers of truth, it is stated: “اَلَمْ تَرَی كَیْفَ ضَرَبَ اللهُ مَثَلًا كَلِمَةً طَیِّبَةً كَشَجَرَةٍ طَیِّبَةٍ”—have you not seen how God sets forth a parable of a pure word as a pure tree? Exegetes differ regarding the meaning of “كَلِمَةً طَیِّبَةً”. Some interpret it as the word of tawḥīd, namely “لا الہ الا اللہ”; others understand it as the divine commands and injunctions; some interpret it as faith itself, which corresponds to the meaning of that declaration; others regard it as referring to the believer; and yet others interpret it as a reformative and educational program or way of life (cf. Majmaʿ al‑Bayān; Tafsīr Qurtubī; Fī Ẓilāl; Tafsīr al‑Kabīr of Fakhr Rāzī). However, considering the breadth of the term “kalimah,” it may be said that all these interpretations are encompassed within its meaning, since “kalimah” in its wider sense includes all existents, and thus creation itself is sometimes referred to as “Kalimat Allāh.” Likewise, “ṭayyib” denotes every form of purity and goodness. Thus, the parable includes every pure, blessed reality—belief, command, program, action, and person. This pure entity is likened to a blessed tree possessing the following characteristics: 1. It is living and dynamic, characterized by growth, development, and the capacity to nurture and reform both itself and others. The term “shajarah” conveys this vitality. 2. It is pure in every respect—its fruit, blossoms, shade, and even what emanates from it are all wholesome and beneficial. 3. It possesses an ordered structure, with roots and branches each fulfilling distinct roles, indicating a harmonious system. 4. Its roots are firm and stable (أَصْلُهَا ثَابِتٌ), such that storms and violent winds cannot uproot it; its elevated branches require correspondingly deep and strong foundations. 5. Its branches extend toward the sky (وَفَرْعُهَا فِي السَّمَاءِ), rising above dust and impurity, reaching the heights where they benefit fully from sunlight and pure air. 6. It is fruitful (تُؤْتِي أُكُلَهَا), not barren or unproductive. 7. It bears fruit continually (كُلَّ حِينٍ), not merely in a single season. 8. It yields its fruit in accordance with divine order and permission (بِإِذْنِ رَبِّهَا). These qualities are clearly found in the word of tawḥīd, in a believing and enlightened individual, and in a righteous and reformative system. Such realities possess firm roots, expansive and elevated branches, abundant плод, illumination, and beneficence. Whoever approaches them partakes of their fruit, and no storm of adversity can uproot them. Their intellectual horizon is not confined to a narrow world but extends beyond the limits of time and space. Their movement is not governed by desire but proceeds under divine command, which is the secret of their fruitfulness. Their lives are a source of blessing, and even after their passing, their آثار—their words, teachings, students, works, and legacy—remain a source of guidance and transformation. Thus, “وَيَضْرِبُ اللّهُ الْأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ”. In contrast, it is stated: “وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِن فَوْقِ الْاَرْضِ مَا لَهَا مِن قَرَارٍ”. The impure word—representing disbelief, false doctrine, corrupt programs, and impure individuals—is like a tree uprooted from the earth, having no stability. Such a tree lacks growth, fruit, shade, and permanence; it is of no benefit, serving only as an obstacle or a source of harm. It is noteworthy that the Qur’an describes the attributes of the pure tree in detail, whereas it dismisses the impure tree briefly—indicating both its insignificance and a rhetorical subtlety, as beloved things are described at length while detestable things are dismissed concisely. Finally, the outcome of these two categories is stated: “يُثَبِّتُ اللّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ”. God strengthens those who believe with a firm word in both this world and the Hereafter. Their faith is not superficial; it is deeply rooted and stable. In every trial, they remain steadfast, protected by divine grace. Conversely, “وَيُضِلُّ اللّهُ الظَّالِمِينَ”—God leads the wrongdoers astray, as a consequence of their own ظلم. Thus, guidance and misguidance are ultimately connected to human choice: those who cultivate justice and purity remain firm, while those who persist in oppression lose the light of guidance.

It is reported in numerous traditions that when a human being is placed in the grave and the angels question him concerning his reality, God causes him to remain steadfast upon the path of faith. This is precisely the meaning of: يُثَبِّتُ اللهُ الَّذِینَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِی الْحَیَاةِ الدُّنْیَا وَفِی الْآخِرَةِ. In some of these traditions, the term “grave” (qabr) is explicitly mentioned (Tafsīr Nūr al‑Thaqalayn, vol. 2, pp. 540–541). In other narrations, it is stated that at the moment of death, Satan approaches the believer from the right and from the left, attempting to lead him astray through insinuations; however, God does not grant him permission to misguide the believer, and this too reflects the meaning of يُثَبِّتُ اللهُ الَّذِینَ آمَنُوا. A narration from Imam Ṣādiq (peace be upon him) conveys the same meaning: “ان الشیطان لیاتی الرجل من اولیائنا عند موتہ عن یمینہ و عن شمالہ لیضلہ عما ھو علیہ فیابی اللہ عزوجل لہ ذٰلک قول اللہ عزوجل یثبت اللہ الذین آمنوا بالقول الثابت فی الحیوة الدنیا و فی الآخرة” (Nūr al‑Thaqalayn, vol. 2, p. 535). The eminent exegete al‑Ṭabrisī, in Majmaʿ al‑Bayān, reports that the majority of exegetes have accepted this interpretation. The reasoning for this may be that the Hereafter itself is not a domain of action or slipping, but rather a realm of encountering the consequences of deeds. However, at the moment when death arrives—and even in the intermediate realm (barzakh), which lies between this world and the Hereafter—there remains some possibility of deviation. It is precisely at this juncture that divine grace intervenes, assisting the human being, preserving him, and establishing him in steadfastness.

Among all the characteristics of the shajarah ṭayyibah and shajarah khabīthah mentioned in the foregoing verses, the most prominent aspect is that of stability and instability. So much so that, as a final result of the shajarah ṭayyibah, it is stated in the last verse under discussion that God establishes the believers, by virtue of their firm and steadfast belief, both in this world and in the Hereafter: يُثَبِّتُ اللّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ. This clearly demonstrates the profound importance of steadfastness and its far-reaching effects. Much has been said regarding the factors behind the success of great individuals; however, among all of them, perseverance and steadfast resolve occupy the foremost rank. There are many individuals who, in terms of intelligence and capacity, or in the extent of their initial efforts, are only average, yet they attain remarkable achievements in life. Upon careful examination, it becomes evident that their success is attributable primarily to their firmness and constancy. At the collective level as well, the advancement of any effective program is possible only under the shadow of perseverance and endurance. For this reason, all destructive forces concentrate their efforts on eliminating stability and steadfastness. In principle, true believers should be recognized by their constancy and resilience in the face of severe trials and turbulent conditions of life.

As previously noted, the terms “ṭayyibah” and “khabīthah”, which are likened to two trees, possess a broad and comprehensive meaning. They apply to every type of person, program, doctrine, mode of thought, reflection, speech, and action. However, in certain Islamic traditions, these terms have been interpreted in more specific contexts. It is evident that the meaning of the verse is not confined to these particular instances; rather, they represent selected examples within a wider framework. Among such traditions is a narration from Imam Jaʿfar al‑Ṣādiq (peace be upon him), who, in explaining “أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاءِ”, states: the Messenger of God (peace be upon him) is its root, Amīr al‑Muʾminīn ʿAlī (peace be upon him) is its trunk, the Imams from their progeny are its branches, the knowledge of the Imams constitutes its fruit, and their believing followers are its leaves. He then asked: is anything left beyond this? The narrator replied: no, by God. The Imam continued: by God, when a believer is born, a leaf grows upon this tree, and when a true believer dies, a leaf falls from it (Nūr al‑Thaqalayn, vol. 2, pp. 535, 538). In another narration, also from Imam Ṣādiq (peace be upon him), in response to a question regarding “تُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا”, it is stated that this refers to the knowledge of the Imams, which continually reaches people in every era and region (Nūr al‑Thaqalayn, vol. 2, pp. 535, 538). A further narration interprets the “shajarah ṭayyibah” as the Messenger of God, ʿAlī, Ḥasan, Ḥusayn, and their noble descendants, while the “shajarah khabīthah” is identified with Banū Umayyah (Nūr al‑Thaqalayn, vol. 2, pp. 535, 538). In addition, some narrations describe the “shajarah ṭayyibah” as the date palm and the “shajarah khabīthah” as the colocynth tree (ḥanẓal) (al‑Mīzān, under the verse, citing Tafsīr al‑Durr al‑Manthūr). These interpretations do not conflict with one another. Rather, they harmonize with the broader meaning already established, since they represent particular instances within that general concept.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

In the verses under consideration, the discourse is directed toward the Prophet (peace be upon him). In essence, they depict a particular manifestation of the shajarah khabīthah. It is first stated: “اَلَمْ تَرَی إِلَی الَّذِینَ بَدَّلُوا نِعْمَةَ اللهِ کُفْرًا”—have you not seen those who exchanged the blessing of God for disbelief? They ultimately led their people to the abode of ruin and destruction (وَاَحَلُّوا قَوْمَھُمْ دَارَ الْبَوَارِ). These are the very roots of the impure tree—the leaders of disbelief and deviation—who were endowed with blessings, such as the blessing of existence and, above all, the blessing of the Prophet, than which no greater blessing existed. They ought to have benefited from these and traversed, in a single night, a journey equivalent to that of a hundred years; yet, due to blind prejudice, obstinacy, selfishness, and arrogance, they failed to avail themselves of this supreme blessing. Not only did they themselves commit ingratitude, but they also led their people into temptation, bestowing upon them the misfortune of destruction and wretchedness. Prominent exegetes, based on traditions found in Islamic sources, have sometimes interpreted this “blessing” as the existence of the Prophet, sometimes as the Imams of Ahl al‑Bayt (peace be upon them), and those who showed ingratitude as Banū Umayyah, Banū Mughīrah, or generally the disbelievers of the Prophet’s time. However, the meaning of the verse is undoubtedly broader and is not confined to a specific group; it encompasses all those who show ingratitude toward any divine blessing. Moreover, this verse demonstrates that benefiting from divine blessings—particularly the blessing of guidance and leadership, which is among the greatest gifts—is in the interest of human beings themselves. To reject such blessings and turn away from ultimate guidance leads inevitably to destruction and entry into dār al‑bawār. The Qur’an then explains the nature of dār al‑bawār: it is Hell, into whose blazing flames they will be cast, and it is an evil resting place (جَھَنَّمَ یَصْلَوْنَھَا وَبِئْسَ الْقَرَارُ). In the following verse, one of the gravest forms of ingratitude is mentioned: “وَجَعَلُوا لِلَّہِ اَندَادًا لِیُضِلُّوا عَنْ سَبِیلِہِ”—they established rivals for God in order to lead people astray from His path. By adopting disbelief and misguiding others, they may temporarily attain a fleeting worldly dominance; however, they are told: “قُلْ تَمَتَّعُوا فَإِنَّ مَصِیرَکُمْ إِلَی النَّارِ”—enjoy yourselves for a short while, for your ultimate destination is the Fire. This worldly life is neither true life nor genuine success; rather, it constitutes misfortune, and their apparent power amounts only to destruction and affliction. Despite this, they are told to take their temporary enjoyment before facing the inevitable end. A similar expression appears elsewhere: “قُلْ تَمَتَّعْ بِکُفْرِکَ قَلِیلًا إِنَّکَ مِنْ أَصْحَابِ النَّارِ”—enjoy your disbelief for a little while; ultimately, you are among the inhabitants of the Fire (al‑Zumar 8).

It is commonly stated that a person shows ingratitude for divine blessings; however, in the verse under consideration, it is stated that they “transformed the blessing of God into disbelief.” This specific formulation may be explained in one of two ways: (a) It may imply that they transformed gratitude for the blessing into ingratitude, that is, it was incumbent upon them to express thanks for the divine blessings, yet they replaced this gratitude with disbelief. In this interpretation, the word “gratitude” (shukr) is understood as implicit, so that the intended expression would be: “those who replaced gratitude for the blessing of God with disbelief.” (b) Alternatively, it may mean that they transformed the blessing itself into disbelief. In reality, divine blessings function as means, and the manner in which they are utilized depends upon human intention and will. Just as blessings may be employed in the path of faith, felicity, and righteousness, they may likewise be used in the pursuit of disbelief, oppression, and wrongdoing. In this sense, blessings resemble raw material from which various outcomes may be produced, even though they are originally bestowed for the sake of goodness and felicity.

Ingratitude for divine blessings does not merely consist in failing to thank God verbally; rather, every form of misuse, deviation, and improper utilization of a blessing constitutes kufrān al‑niʿmah. In principle, this is the true essence of ingratitude. Verbal thanklessness represents only a secondary level. As previously noted, not employing a blessing for the purpose for which it was originally granted is itself ingratitude, while verbal expressions of gratitude remain of secondary importance. Even if a person repeats “الحمد للہ” a thousand times, yet in practice misuses the blessing, this is nothing other than ingratitude. In the present age, clear examples can be seen of blessings being transformed into instruments of ingratitude. Numerous forces of nature have come within human reach through God‑given insight and technological advancement, making their benefits accessible. Scientific discoveries and industrial innovations have transformed the face of the world. These developments have lifted heavy burdens from human shoulders and transferred them to machines and industrial systems. Today, divine blessings are more abundant than at any previous time. Humanity possesses the capacity to disseminate ideas globally and to access information from across the world. Ideally, this would have led to unprecedented levels of well‑being—both material and spiritual. However, instead of following this path, humanity has, in many cases, transformed these great blessings into instruments of disbelief and misuse. The extraordinary energies of matter are being employed in the service of oppression and transgression. Scientific discoveries and technological innovations are often directed toward destructive and harmful purposes. Frequently, new industrial achievements are first utilized for destructive ends, while their constructive application is deferred. In summary, this represents a profound form of ingratitude—one that arises from neglecting the reformative and educational teachings of the divine prophets. Those who act in this manner not only express ingratitude themselves but also lead their societies toward ruin, drawing them into dār al‑bawār.

The term “andād” is the plural of “nidd”, which signifies “like” or “counterpart.” However, as noted by Rāghib in Mufradāt and by al‑Zabīdī in Tāj al‑ʿArūs (citing certain lexicographers), nidd refers specifically to something that possesses an essential or intrinsic similarity, whereas mithl may denote any type of resemblance. Thus, the use of nidd conveys a deeper, more precise, and more emphatic form of similarity than mithl. According to this understanding, the verse indicates that the leaders of disbelief sought to establish such partners for God as would approximate Him in essence, thereby preventing people from worshipping God and enabling them to fulfill their own corrupt objectives. At times, they would allocate a portion of sacrificial offerings to these supposed partners; at other times, they would set aside certain divine blessings—such as specific animals—for idols; and at still other times, through acts of worship, they would regard them as equivalent to God. Most reprehensible of all was the fact that, during the pre‑Islamic period, they introduced numerous superstitions into the rites of pilgrimage (ḥajj), which had originally been established according to the religion of Ibrāhīm. Thus, while reciting the labbaik, they would say: “لبیک لا شریک لک، الا شریک ھو لک، تملکہ و ما ملک” I respond to Your call—You have no partner, Except for that partner who is Yours; You own him, and you own whatever he possesses (Tafsīr Fakhr al‑Dīn al‑Rāzī, under the relevant verse).

See ayat 34 for tafseer.

See ayat 34 for tafseer.

See ayat 34 for tafseer.

In the preceding verses, the conduct of the polytheists and those who showed ingratitude for divine blessings—ultimately leading themselves toward dār al‑bawār—was described. In the verses under consideration, however, attention shifts to the true servants of God and to the countless blessings bestowed upon humanity. It is first stated: say to My servants who believe that they should establish prayer and spend, openly and secretly, from what We have provided them (قُلْ لِعِبَادِی الَّذِینَ آمَنُوا یُقِیمُوا الصَّلَاةَ وَیُنفِقُوا مِمَّا رَزَقْنَاھُمْ سِرًّا وَعَلَانِیَةً), before the arrival of a day in which there will be neither commerce nor friendship (مِنْ قَبْلِ اَنْ یَاْتِیَ یَوْمٌ لاَبَیْعٌ فِیہِ وَلاَخِلَالٌ), such that one might purchase salvation or benefit from relations of friendship. Thereafter, the signs of divine beneficence are presented as a means of معرفتِ خدا, so that love for Him may be awakened in human hearts and reverence for His greatness and grace may be stirred—since it is a natural disposition that human beings develop attachment and affection toward one who grants them assistance, mercy, and generosity. Thus, it is stated: God is the One who created the heavens and the earth (اللهُ الَّذِی خَلَقَ السَّمَاوَاتِ وَالْاَرْض), and He sent down water from the sky, by means of which He brought forth fruits as provision for you (وَاَنزَلَ مِنْ السَّمَاءِ مَاءً فَاَخْرَجَ بِہِ مِنْ الثَّمَرَاتِ رِزْقًا لَکُمْ). He has subjected the ships for you—both in terms of the materials from which they are constructed and the forces that move them—so that they may sail upon the sea by His command (وَسَخَّرَ لَکُمُ الْفُلْکَ لِتَجْرِیَ فِی الْبَحْرِ بِاَمْرِہِ), carrying human beings and their resources from one place to another with ease. Likewise, He has subjected the rivers to your service (وَسَخَّرَ لَکُمُ الْاَنْھَارَ), so that their life-giving waters may irrigate your crops, sustain you and your livestock, and facilitate transportation and access to aquatic resources. Beyond earthly phenomena, He has subjected the sun and the moon—both continuously engaged in their functions—to serve you (وَسَخَّرَ لَکُمُ الشَّمْسَ وَالْقَمَرَ دَائِبَیْنِ), providing light, regulating natural processes, and supporting life through their constant and orderly motion. Furthermore, He has subjected the alternation of night and day (وَسَخَّرَ لَکُمُ اللَّیْلَ وَالنَّھَارَ), thereby organizing human activity, rest, and productivity. Moreover, He has granted you from all that you have asked of Him (وَآتَاکُمْ مِنْ کُلِّ مَا سَاَلْتُمُوہُ), providing for both the physical and spiritual needs of individuals and societies. Thus, it is declared: if you were to attempt to count the blessings of God, you would not be able to enumerate them (وَإِنْ تَعُدُّوا نِعْمَةَ اللهِ لاَتُحْصُوھَا). For divine blessings—both material and spiritual—encompass human existence so thoroughly that they are beyond calculation. What is known of them is but a drop in comparison to what remains unknown. Yet, despite this vast outpouring of divine grace, the human being is characterized as unjust and ungrateful (إِنَّ الْإِنسَانَ لَظَلُومٌ کَفَّارٌ). Human beings have been endowed with such blessings that, had they utilized them properly, the world would have transformed into a flourishing and harmonious realm. However, through misuse, oppression, and ingratitude, humanity has darkened its own horizon, turning the sweetness of life into bitterness and burdening itself with chains of hardship and difficulty.

In the preceding verses, two key elements of the practical program of true believers—namely ṣalāh (prayer) and infāq (spending in the way of God)—are mentioned once again. At first glance, a question may arise as to why, among all the practical prescriptions of Islam, only these two have been specifically highlighted here. The reason for this lies in the comprehensive nature of Islam. Its dimensions may be summarized under three fundamental relations: (1) the relationship of the human being with God, (2) the relationship of the human being with creation, and (3) the relationship of the human being with the self. In reality, the third dimension is a consequence of the first and second. The two mentioned practices—prayer and spending—each point to one of these primary dimensions. Prayer represents the totality of the relationship between the human being and God; among acts of worship, this connection is most clearly manifested during prayer. Spending, on the other hand, signifies the relationship with God’s creation. It is necessary to understand infāq here in a broad sense, encompassing all forms of material and spiritual giving. Furthermore, considering that the Sūrah under discussion is Makkan, and that at the time of its revelation the specific obligation of zakāh had not yet been legislated, the term infāq cannot be restricted to zakāh. Rather, it possesses a more general meaning, within which zakāh would later be included after its formal prescription.

It is frequently observed in Qur’anic verses that true believers give charity both secretly and openly. In this way, not only is the broad scope of infāq clarified, but attention is also drawn to its manner and context. At times, hidden charity proves more effective and preserves the dignity of the recipient, while at other times public charity serves to encourage others, provides a practical model of Islamic conduct, and manifests the collective spirit of religious commitment. Moreover, there are situations in which the recipient may feel discomfort in accepting assistance openly. For example, in circumstances where a community is engaged in struggle or facing severe hardship—such as conditions of conflict or crisis—believers often mobilize public support by sending assistance to affected individuals, whether they are the injured, displaced, or engaged in defense. The dissemination of such efforts through public channels reflects the solidarity of the community and motivates others, who may not yet have participated, to contribute. In such contexts, open giving is more effective. Some exegetes have suggested that public expenditure is generally associated with obligatory acts, since fulfilling obligations is a visible responsibility, while concealed giving is more suited to voluntary charity, in order to avoid ostentation (riyāʾ). However, this interpretation does not seem universally applicable; rather, it may be regarded as one aspect within the broader understanding that both forms of giving—hidden and manifest—have their appropriate contexts and wisdom.

We know that the essential nature of the Day of Resurrection is that human beings will confront the consequences and outcomes of their actions. Therefore, no one will be able to offer any ransom there in order to escape punishment. Even if, hypothetically, a person possessed all the wealth of the earth and wished to exchange it in order to reduce even the slightest portion of his punishment, it would not be possible. This is because the present world is the domain of action (dār al‑ʿamal), and once one departs from it, the record of deeds is completed and sealed, while the Hereafter is the domain of reckoning (dār al‑ḥisāb). Similarly, no material relationship—no matter how close or significant—can avail a person in that realm. It should be noted that “خلال” denotes friendship. In simple terms, in the life of this world, people often attempt to escape punishment through wealth or through personal connections; they rely on bribery and social relations to avoid accountability. However, to imagine that such means will operate in the Hereafter is nothing but a sign of extreme ignorance and heedlessness. From this, it becomes clear that the negation of friendship mentioned in this verse does not contradict the mutual affection among believers in the Hereafter, which is explicitly affirmed in other Qur’anic verses. That form of friendship, being rooted in faith, is a spiritual bond and a manifestation of divine harmony. As for the issue of intercession (shafāʿah), as has been repeatedly clarified, it does not possess a material or transactional meaning. Rather, in light of explicit Qur’anic verses, it operates within the framework of spiritual relationships and is granted on the basis of certain righteous qualifications and merits. Its detailed discussion has already been presented in relation to Sūrah al‑Baqarah, verse 254 (Tafsīr‑e‑Namoona, vol. 1, p. 183; vol. 2, p. 595).

In these verses, the subjugation (taskhīr) of various entities in the heavens and the earth for the benefit of humankind is once again discussed. This discourse may be divided into six parts: (1) the subjugation of ships, (2) the subjugation of rivers and streams, (3) the subjugation of the sun, (4) the subjugation of the moon, (5) the subjugation of the night, and (6) the subjugation of the day. Among these, some pertain to celestial realities, while others—such as night and day—relate to both the heavens and the earth. As has been previously stated, and deserves to be reiterated, the human being, in the Qur’anic perspective, is endowed with such dignity that, by the command of God, all beings are subjected to him. This means either that they are placed under human control, or that their movements and functions are ordered in such a way as to serve human life. In every respect, the human being occupies such an exalted station that he becomes a central objective of the entire system of creation. The sun radiates light for him, warms the environment of his life, enables the growth of diverse vegetation, purifies his surroundings from harmful organisms, brings joy and vitality, and guides his path of life. The moon serves as a lamp during dark nights; it functions as a natural and enduring measure of time, and the tidal movements caused by it resolve numerous difficulties of human life. Rivers and streams, flowing from seas and other sources, bring water to higher lands, irrigate vegetation, set stagnant waters into motion, prevent decay and putrefaction, and, through their waves, provide necessary oxygen for aquatic life. Winds move ships and vessels across the seas; vast highways are thus available upon the waters, and ships—some resembling small cities—carry large populations and resources across great distances. Rivers and streams serve humanity by irrigating crops, providing water for animals, and maintaining a fresh and fertile environment; within them, food resources such as fish are also sustained. The darkness of night envelops human beings like a covering, bringing rest and tranquility, protecting them from the intensity of sunlight, and renewing their energy. Likewise, the light of day calls humans to activity, effort, and movement, generating vitality and motion in every sphere of life. In summary, all things are made subservient to humankind. The enumeration and explanation of these blessings not only invigorate the human spirit but also make one aware of human dignity and awaken a sense of gratitude. From this discussion, it may be inferred that in Qur’anic usage, taskhīr is employed in two distinct senses: First, in the sense of being engaged in service for human benefit and welfare, as in the subjugation of the sun and the moon. Second, in the sense of being placed under human control and utilization, as in the subjugation of ships and rivers. The notion asserted by some that these verses refer to modern technological “conquest” (for example, the exploration of celestial bodies) does not appear to be correct. This is because the Qur’an also states: “وَسَخَّرَ لَکُمْ مَا فِی السَّمَاوَاتِ وَمَا فِی الْاَرْضِ جَمِیعًا مِنْهُ” (al‑Jāthiyah 13), which indicates that all that is in the heavens and the earth has been subjected for human benefit, even though it is evident that human access to all celestial bodies is not physically possible. There are, however, other Qur’anic verses that may allude to forms of such extended subjugation, and their discussion may be addressed in the interpretation of Sūrah al‑Raḥmān. (A further discussion regarding the subjugation of creation for humanity will also appear under Sūrah al‑Raʿd, verse 2.)

As previously noted, the term “dāʾib” is derived from the root dʾb, signifying continuity according to a fixed habit or established pattern. Thus, the term does not necessarily imply spatial motion but rather denotes the uninterrupted and regular performance of a function. Although the sun does not revolve around the earth—instead, the earth revolves around the sun—the perception that the sun moves across the sky is a sensory impression. However, the meaning of “dāʾib” does not depend on such apparent motion. Rather, it conveys the idea of consistent and continuous activity. It is well known that both the sun and the moon provide illumination and play essential roles in sustaining growth and life. Their functions operate in a permanent, orderly, and regulated manner for the benefit of the earth and its inhabitants. It should also be noted that one of the meanings of “daʾb” is habitual continuity. (At the same time, according to modern scientific understanding, the sun itself is not stationary in an absolute sense; it rotates on its axis and moves within the galaxy as part of the solar system.)

In the verses under consideration, it is stated that God has bestowed His grace upon humanity and has granted them a portion of whatever they have asked of Him. It should be noted that in “مِنْ كُلِّ مَا سَاَلْتُمُوہُ”, the particle “من” is partitive in nature, indicating that only a portion—not the entirety—of what is requested is granted. This qualification arises from the fact that it often occurs that human beings ask God for something which, in reality, contains harm for them, and at times even leads to destruction, although they remain unaware of its consequences. However, the All‑Knowing, Wise, and Merciful God does not fulfill such requests. Instead, in many instances, a person may not explicitly ask for certain things in verbal expression, yet through the language of condition (lisān al‑ḥāl) and innate disposition, he seeks them, and God bestows them upon him. Therefore, there is no impediment to understanding “مَا سَاَلْتُمُوہُ” as encompassing both explicit verbal supplication (lisān al‑qawl) and implicit, existential or natural longing (lisān al‑ḥāl).

It is a well‑established reality that the entirety of our existence is immersed in divine blessings. If one were to study works in the natural sciences, sociology, psychology, botany, and related disciplines, the vast scope of these blessings would become evident. Fundamentally, as a distinguished thinker has observed, every breath contains two blessings, and for each blessing, gratitude is obligatory. Beyond this, it is known that in the human body there are, on average, tens of trillions of living cells, each of which constitutes an essential component of the functioning organism. This number is so immense that, if one were to attempt to count these cells, it would require many years. Yet this represents only one small portion of the divine blessings bestowed upon human beings. Therefore, if one were truly to attempt to enumerate the blessings of God, it would be beyond human capacity—وَإِنْ تَعُدُّوا نِعْمَةَ اللهِ لَا تُحْصُوهَا. Within human blood, there exist two types of microscopic living entities (globules) that float within it and upon which significant responsibilities for sustaining life depend. The red globules, numbering in the millions, transport oxygen necessary for the metabolic processes of bodily cells, while the white globules play a crucial role in safeguarding health by defending the body against invading pathogens. Remarkably, these cells function continuously without rest, remaining perpetually engaged in the service of the human organism.

In the preceding discussions, it has been established that God has subjected all things to the service of human beings and has bestowed upon them such an abundance of blessings that no essential deficiency remains from any perspective. Yet, owing to their distance from the light of faith and from proper moral and spiritual cultivation, human beings often incline toward rebellion, oppression, and ingratitude for these blessings. Self-interested individuals frequently strive to monopolize the vast divine resources for themselves and to gain exclusive control over the means of life on earth. Although they themselves are incapable of utilizing more than a limited portion of these resources, they nonetheless prevent others from accessing them. Such actions—manifested in the forms of selfishness, exploitation, and encroachment upon the rights of others—disturb the peaceful order of life and plunge it into turmoil. These tendencies give rise to conflict, warfare, and bloodshed, leading to the destruction of both lives and wealth. In essence, the Qur’anic message emphasizes: O human being, you have been granted sufficient resources and capacities; what is required is that you do not become ẓalūm and kaffār—that you do not act unjustly or ungratefully. You should be content with your rightful share, refrain from infringing upon the rights of others, and avoid unjust appropriation.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

In the preceding verse, the discussion concerned true believers and those who express gratitude for divine blessings. In the verses under consideration, the prayers of Ibrāhīm (peace be upon him)—a steadfast servant of God and a grateful worshipper—are presented in order to complete the earlier themes and to provide a model for those who seek to make the best use of divine blessings. It is first stated: recall the time when Ibrāhīm (peace be upon him) said: “رَبِّ اجْعَلْ ھَذَا الْبَلَدَ آمِناً”—my Lord, make this city (Mecca) a secure land—and grant Your favor to me and my children by keeping us away from the worship of idols (وَاجْنُبْنِی وَبَنِیَّ أَنْ نَعْبُدَ الْأَصْنَامَ). For he understood that idolatry constitutes a profound calamity that destroys societies and leads to widespread ruin. He continues: “رَبِّ إِنَّهُنَّ أَضْلَلْنَ کَثِیراً مِنَ النَّاسِ”—my Lord, these idols have led many people astray, a deviation so severe that it deprives them even of sound intellect and judgment. Then he declares: “فَمَنْ تَبِعَنِی فَإِنَّهُ مِنِّی وَمَنْ عَصَانِی فَإِنَّکَ غَفُورٌ رَّحِیمٌ”—whoever follows me is of me, and whoever disobeys me, then You are Most Forgiving, Most Merciful. In these words, Ibrāhīm (peace be upon him) expresses that true association with him is based upon adherence to the path of tawḥīd. Those who deviate from it, even if related by lineage, are not truly of him, whereas those who follow this path are, in reality, akin to his closest relations. At the same time, his expression remains deeply respectful and compassionate, entrusting the fate of the disobedient to divine mercy rather than calling for their punishment. He then continues his supplication: “رَبَّنَا إِنِّی أَسْکَنتُ مِنْ ذُرِّیَّتِی بِوَادٍ غَیْرِ ذِی زَرْعٍ عِندَ بَیْتِکَ الْمُحَرَّمِ رَبَّنَا لِیُقِیمُوا الصَّلَاةَ”—my Lord, I have settled part of my progeny in a barren valley near Your sacred House, so that they may establish prayer. This refers to the time when, in obedience to God, he settled Hājar and Ismāʿīl (peace be upon him) in the arid land of Mecca, which at that time lacked water and vegetation. He further prays: “فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوِی إِلَیْهِمْ وَارْزُقْهُم مِّنَ الثَّمَرَاتِ لَعَلَّهُمْ یَشْکُرُونَ”—place affection for them in the hearts of people and provide them with fruits, so that they may be grateful. Thus, he seeks both social and material support for his descendants, so that the foundation of faith may flourish. Recognizing the limitations of human knowledge in relation to divine wisdom, he adds: “رَبَّنَا إِنَّکَ تَعْلَمُ مَا نُخْفِی وَمَا نُعْلِنُ”—our Lord, You know what we conceal and what we make manifest—“وَمَا یَخْفَی عَلَی اللّهِ مِن شَیْءٍ فِی الْأَرْضِ وَلَا فِی السَّمَاءِ”—nothing in the earth or the heavens is hidden from God. He then offers gratitude for one of the greatest blessings bestowed upon him—offspring in old age: “الْحَمْدُ لِلّهِ الَّذِي وَهَبَ لِي عَلَى الْكِبَرِ إِسْمَاعِيلَ وَإِسْحَاقَ”. He acknowledges that this was granted at an advanced age, when such an outcome would ordinarily be considered unlikely, and affirms: “إِنَّ رَبِّي لَسَمِيعُ الدُّعَاءِ”—indeed, my Lord is the Hearer of supplication. He continues with a further prayer: “رَبِّ اجْعَلْنِي مُقِيمَ الصَّلَاةِ وَمِن ذُرِّيَّتِي”—my Lord, make me one who establishes prayer, and also from among my descendants—and concludes: “رَبَّنَا وَتَقَبَّلْ دُعَاءِ”—our Lord, accept my supplication. Finally, he prays for universal forgiveness: “رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ”—our Lord, forgive me, my parents, and all believers on the Day when the reckoning is established. These supplications collectively reflect a model of faith, gratitude, responsibility, humility, and reliance upon divine mercy, illustrating how one may properly respond to divine blessings and align oneself with their highest purpose.

In the verses under consideration, it is observed that Ibrāhīm (peace be upon him) declares: “O my Lord, I have settled my offspring in a valley that is devoid of water, habitation, and agriculture.” This statement clearly refers to the initial stage of settlement in the land of Mecca—at a time when there was neither water nor population, neither constructed dwellings nor inhabitants. Only the remnants of the sacred House were visible there, surrounded by barren and desolate mountains. However, it is also known that this was not the only occasion on which Ibrāhīm (peace be upon him) visited that region. He returned to this sacred land on multiple later occasions, during which Mecca gradually developed into an inhabited area. The tribe of Jurhum had taken residence there, the well of Zamzam had emerged, and the land had become livable. It therefore appears that these supplications of Ibrāhīm (peace be upon him) relate to one of his later visits. This is supported by his statement: “O my Lord, make this city a place of safety,” which implies the existence of a settled locality rather than an entirely uninhabited desert. As for his description of the valley as “غیر ذی زرع” (unfit for cultivation), this may refer either to the earlier period, recalling the first settlement, or to the intrinsic condition of the land even after it became inhabited. That is, even as a growing settlement, the region of Mecca remained agriculturally barren due to its geographical nature—composed largely of dry, mountainous terrain with limited water resources—such that its necessities continued to depend on external supplies.

It is noteworthy that the first supplication made by Ibrāhīm (peace be upon him) for this land was for security (amn). This clearly indicates that the blessing of security is the primary condition for human life, for settlement in any place, and for all forms of development and prosperity. Indeed, this is self‑evident: if a place lacks peace and security, it is not suitable for habitation, even if all the blessings of the world are present there. In principle, any city, settlement, or country deprived of the blessing of security has, in effect, lost all blessings. It is also necessary to note that God accepted the supplication of Ibrāhīm (peace be upon him) regarding the security of Mecca in two distinct ways. He granted it amnīyyat takwīnī, for it became a city that has witnessed very few devastating events against security throughout history. He also granted it amnīyyat tashrīʿī, meaning that God ordained that all human beings—and even animals—should remain secure within this land. Hunting animals in this sanctuary is prohibited, and even criminals who take refuge within this sacred precinct and the House of God are not to be pursued. Such individuals may only have their provisions withheld so that they emerge and submit voluntarily. (Explanatory Note): At the time when this portion of the commentary was being compiled, the Islamic community experienced a profoundly tragic incident. In the sacred precinct of the Haram, around the Kaʿbah, the Saudi police committed acts of extreme violence and brutality. They opened fire upon Iranian pilgrims, resulting in the martyrdom of hundreds of women, children, and elderly individuals. This unjust assault was carried out against an organized, peaceful, and dignified procession, solely on the “charge” that they were expressing opposition to global ṭāghūtī powers such as the United States, the Soviet Union, and Israel. This incident occurred at a time when the United States had openly initiated military intervention in the Persian Gulf in order to exact revenge for its humiliation at the hands of the Islamic Revolution in Iran. In such circumstances, the colonial agents, military rulers, and monarchs imposed upon Muslim societies had united against the Islamic government of Iran and aligned themselves in cooperation with the United States. The Saudi authorities not only violated the sanctity of the Kaʿbah and the sacred land by shedding the blood of the pilgrims in direct contradiction to the explicit injunctions of Islam, but also engaged in global propaganda against these مظلوم individuals. The media institutions of Zionist and colonial powers were mobilized entirely against them. The perpetrators were portrayed as protectors of security, while those who raised their voices against polytheism and enemies of Islam were labeled as disturbers of peace. (Thāqib, August 1987)

There is no doubt that Ibrāhīm (peace be upon him) was an infallible prophet, and his immediate sons—who are the certain referents of the term “بَنِیَّ” in the verse, namely Ismāʿīl (peace be upon him) and Isḥāq (peace be upon him)—were also infallible prophets. Despite this, he supplicates: ”O my Lord, keep me and them away from the worship of idols.“ This demonstrates the need for the utmost emphasis in striving against idolatry. Even an infallible prophet and a destroyer of idols seeks divine assistance in this matter. This is analogous to how the Prophet of Islam, in his counsels, repeatedly emphasized ṣalāh to ʿAlī (peace be upon him) and other Imams—despite the fact that any notion of neglecting prayer is inconceivable for them. In principle, it was through their own efforts that prayer was established and preserved. A question may arise here: how could Ibrāhīm (peace be upon him) say: ”My Lord, these idols have misled many people,“ when idols are nothing more than stone and wood and possess no power to mislead anyone? The answer lies in two considerations: First, idols were not always limited to stone and wood. At times, individuals such as Firʿawn and Nimrod called people to worship them, presenting themselves as the “supreme lord” and even as possessing the power to give life and cause death. Second, even in the case of material idols, their custodians and attendants would adorn them, elevate their status, and surround them with rituals and reverence in such a manner that they became powerful instruments of misguidance for simple and unreflective people.

The verses under discussion state that Ibrahim says: O Lord! Those who follow and obey me. From here, the question arises: were the followers of Ibrahim (AS) only those who were in his time, or those who followed his religion after him, or does it include all the monotheists and God-worshippers of the world? This is because Ibrahim (AS) is a symbol and example of monotheism and iconoclasm. In the Quranic verses, the Islamic nation and the religion of Islam have been introduced as the nation and religion of Ibrahim. (Reference: Hajj-78). From this, it is well understood that the prayer of Ibrahim (AS) is for all monotheists and those who strive in the path of monotheism. This interpretation is also emphasized in the narrations transmitted from the Imams of the Ahl al-Bayt (AS). One of these narrations is from Imam Baqir (AS). He (AS) says: من احبنا فھو منا اھل البیت قلت: جعلت فداک منکم قال: منا واللہ اما سمعت قول ابراہیم! ”من تبعنی فانہ منی“ Whoever loves us (and follows the conduct of the Ahl al-Bayt) is from us. The narrator asked: May I be sacrificed for you, is he truly from you? He replied: By Allah, he is from us. Have you not heard the words of Ibrahim, who says, "man taba`ani fa innahu minni" (whoever follows me is from me)? (Reference: Tafsir Nur al-Thaqalayn, vol. 2, p. 548). This hadith indicates that following a school of thought and being connected to its program is equivalent to having a spiritual connection with a family. In another hadith, Imam Amir al-Mu'minin Ali (AS) says: نحن اٰل ابراہیم افترغبون عن ملة ابراہیم و قد قال اللہ تعالیٰ فمن تبعنی فانہ منی We are the family of Ibrahim. So do you turn away from the nation and religion of Ibrahim? Whereas Allah Almighty (quoting the words of Ibrahim) says: Whoever follows me is from me.

Those who have been to Makkah know well that the House of God, Masjid al-Haram, and all of Makkah al-Mukarramah are situated amidst a few dry and barren mountains. It is as if the stones were first roasted in a running furnace and then set in their place. However, this dry and scorching land is the greatest center of worship and the first center of monotheism on the face of the earth. Furthermore, God's sanctuary is a place of peace, and as we have said, it possesses both existential security (*amniyat takwini*) and legislative security (*amniyat tashri'i*). At this point, the question arises in the minds of many people as to why the Almighty Lord established such a center in such a land. In this regard, Hazrat Ali (alayhis salam) has explained its philosophy in very beautiful and excellent words in Khutbah al-Qasi'ah: وضعہ باوعر بقاع الارض حجراً و اقل نتائق الدنیا مدراً۰۰۰ ۰۰۰۰بین جبال خشنتہ ورمال دھشتہ۔۔۔۔۔ولو اراد سبحانہ ان یضع بیتہ الحرام و مشاعرہ العظام بین جنات و انھار و سھل وقرار جم الاشجار، دانی الثمار، ملتف البنی، متصل القری، بین برۃ سمراء و روضة خضراء، و اریاف محدقہ، و عراص مغدقة و ریاض ناظرة و طرق عامرہ لکان قد صغر قدر الجزاء علی حسب ضعف البلاء، ولو کان الاساس محمول علیھاو الاحجار المرفوع بھا، بین زمردة خضراء و یاقوتة حمراء، ونور و ضیاء، لخفف ذالک مصارعة الشک فی الصدور، و لوضع مجاھدة ابلیس عن القلوب، ولنفی معتلج الریب من الناس، و لٰکن اللہ یختبر عبادہ بانواع الشدائد، و یتعبدھم بانواع المجاھد ویبتلیھم بضروب المکارة، اخراجا للتکبر من قلوبھم، و اسکاناً للتذلل فی نفوسھم، و لیجعل ذٰلک ابواباً فتحاً الیٰ فضلہ، و اسباباً ذللا لعفوہ۔ God established His House in the stoniest of regions, a most barren land, amidst harsh mountains and a desert area. Had Allah the Almighty willed, He could have made His House and the site for a great worship like Ihram and Hajj in a region where there were gardens, flowing streams, level ground, trees everywhere, where there was an abundance of fruits and flowers, surrounded by palaces and settlements, with fields of wheat, greenery all around, beautiful flowerbeds, water-fed meadows, lush gardens, and populated highways. But the easier and more comfortable the trial of the great Hajj and worship, the lesser would have been the reward and recompense. Furthermore, if God had willed, the pillars of the Kaaba and the stones of its building could have been of green emeralds and red rubies from which light would emanate. But this would have lessened the conflict of doubt and suspicion in the chests, nullified the effect of Satan's struggle on the hearts, and removed the turmoil of skepticism from the people. But Allah tests His servants with various hardships, and He desires from them a worship that is performed through all kinds of difficulties, and He tries them with different types of adversities, so that He may cast out arrogance and pride from their hearts and instill humility and submissiveness in their souls, and so that, through this path of trial, He may bring them to the open doors of His grace and favor, and make it an easy means for His forgiveness and pardon. (Reference: Nahj al-Balagha, Khutbah al-Qasi'ah, Sermon 192).

In the verses under consideration, seven supplications of Ibrāhīm (peace be upon him)—the exemplar of tawḥīd and devotion, and a resolute opponent of idolatry and oppression—are presented before God. These prayers serve to complete the preceding discussions and provide a model for those who seek to benefit properly from divine blessings. The first supplication concerns the security of the city of Mecca, the central locus of the monotheistic community. This prayer is profoundly significant, highlighting the foundational role of security. The second supplication seeks protection from the worship of idols, which constitutes the essential foundation of all religious beliefs and programs. The third supplication pertains to the attraction of people’s hearts and their intellectual inclination toward his descendants and the adherents of his path. Such proximity of hearts represents one of the greatest forms of capital within a society. The fourth supplication requests the provision of various fruits, both material and spiritual, as a prelude to gratitude and as a means of directing attention toward the Giver of blessings. The fifth supplication concerns the establishment of ṣalāh, which signifies the most profound connection between the human being and God. Notably, Ibrāhīm (peace be upon him) asks for this not only for himself but also for his progeny. The sixth supplication seeks the acceptance of his prayers, indicating that true acceptance depends upon purity of heart and intention. Implicit in this request is the aspiration for the purification of the inner self. The seventh and final supplication is for forgiveness: that if any lapse has occurred, the All‑Forgiving and Merciful God may encompass him in His pardon, and that on the Day of Reckoning, his parents and all believers may also partake of divine mercy and forgiveness. Thus, the supplications of Ibrāhīm (peace be upon him) begin with security and culminate in forgiveness. It is also noteworthy that in these prayers he does not confine his requests to himself alone but extends them to others as well, for the servants of God are never concerned solely with their own interests.

There is no doubt that Āzar was an idol‑worshipper, and as the Qur’an indicates, the efforts of Ibrāhīm (peace be upon him) to guide him were ultimately unsuccessful. If it were assumed that Āzar was the biological father of Ibrāhīm (peace be upon him), the question would arise: why does Ibrāhīm (peace be upon him) pray for his forgiveness in these verses, when the Qur’an explicitly forbids believers from seeking forgiveness for polytheists (al‑Tawbah 113)? From this, it becomes evident that Āzar cannot be understood as the biological father of Ibrāhīm (peace be upon him). The statement of scholars that the word “ab” in the Arabic language may also be used for an uncle becomes fully plausible when these verses are taken into consideration. In Arabic usage, a distinction exists between “ab” and “wālid”: the term “wālid”, which is also employed in the verses under discussion, refers specifically to the biological father, whereas “ab”, which is used in reference to Āzar, may also denote an uncle. When the present verses are considered alongside those of Sūrah al‑Tawbah, which prohibit seeking forgiveness for polytheists, the conclusion is that Āzar was not the biological father of Ibrāhīm (peace be upon him). (Tafsīr‑e‑Namoona, vol. 5, p. 248)

See ayat 45 for tafseer.

See ayat 45 for tafseer.

See ayat 45 for tafseer.

In the preceding verses, the discussion focused on the Day of Reckoning. In this context, the verses under consideration present a vivid and deeply evocative portrayal of the condition of the oppressors and tyrants, depicting their ultimate fate in a manner that is both striking and admonitory. At the same time, this depiction of maʿād serves to complete the earlier discussions on tawḥīd. The address begins with a warning to the wrongdoers: “وَلا تَحْسَبَنَّ اللّهَ غَافِلًا عَمَّا يَعْمَلُ الظَّالِمُونَ”—do not suppose that God is unaware of what the oppressors do. This serves as a response to those who question why, if there is a just God, He does not immediately restrain or punish the oppressors. The Qur’anic answer is that God is not heedless; rather, the present world is a domain of action and trial, where human development depends upon freedom of choice. Ultimate reckoning, however, is inevitable. It is then stated that their punishment is deferred to a day when “تَشْخَصُ فِيهِ الْأَبْصَارُ”—eyes will be fixed in terror. On that Day, the severity of fear will render them motionless, their gaze frozen upon a single point. Their state is further described: “مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ وَأَفْئِدَتُهُمْ هَوَاءٌ”. They will rush forward with their heads raised, unable to blink, and their hearts will be void. Five defining characteristics of their condition are thus depicted: their eyes fixed and unblinking, their necks outstretched, their heads raised, their inability to close their eyelids, and their loss of awareness and composure. This forms a powerful and vivid representation of the state of utter dread and anxiety. Those who once displayed arrogance and mocked all things will be reduced to helplessness; unable even to avert their gaze from the terrifying scenes before them, they will lose all sense of control and awareness. Following this, a general warning is issued: “وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ”—warn people of the Day when punishment comes upon them. At that moment, the wrongdoers will plead: “رَبَّنَا أَخِّرْنَا إِلَىٰ أَجَلٍ قَرِيبٍ”—our Lord, grant us a brief respite so that “نُجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ”. Their plea, however, will be rejected decisively. They will be reminded: “أَوَلَمْ تَكُونُوا أَقْسَمْتُم مِّن قَبْلُ مَا لَكُم مِّن زَوَالٍ”—were you not the ones who swore previously that your power and condition would never end? They had lived in the dwellings of those before them who had wronged themselves—“وَسَكَنتُمْ فِي مَسَاكِنِ الَّذِينَ ظَلَمُوا أَنفُسَهُمْ”—and it had been made clear to them how those earlier peoples were treated. Moreover, examples had been presented to them—“وَضَرَبْنَا لَكُمُ الْأَمْثَالَ”—yet none of these admonitions had affected them. Thus, despite witnessing the fate of previous generations and receiving repeated warnings, they persisted in their wrongdoing. Now, having reached the stage of recompense, their request for delay comes too late. The opportunity for action has passed, and the time for accountability has arrived.

There is no doubt that the Prophet never entertains the thought that God is unaware of the actions of the unjust. Nevertheless, in the verse under consideration, the Prophet (peace be upon him) is addressed with the statement: do not suppose that God is heedless of what the wrongdoers do. In reality, this address is indirectly directed toward others, and it also reflects a rhetorical device of eloquence whereby one individual is addressed, but the intended audience consists of others. Moreover, this expression serves as a form of implicit warning. For example, one might say to a wrongdoer: “Do not worry, we have forgotten your faults,” meaning in reality that the reckoning will take place at the appropriate time. In any case, the structure of this world is such that all individuals are granted a degree of respite, so that what lies within them may fully manifest and the field of trial and development remains open. This is in order that no excuse remains for anyone, and that all are provided with the opportunity for return, reform, and rectification. For this reason, even those who commit wrongdoing are granted a period of delay.

In the verses under consideration, it is stated that the Messenger (peace be upon him) has been commanded to warn people of the day when punishment will come upon them. The question arises as to which “day” is intended here. Exegetes have proposed three possible interpretations: First, it may refer to the Day of Resurrection. Second, it may refer to the moment of death, when the مقدمات of divine punishment begin to confront the wrongdoers. Third, it may refer to the descent of worldly punishments, such as those that befell the people of Lūṭ, ʿĀd, Thamūd, the people of Nūḥ, and the آل فرعون—whether through drowning, devastating floods, earthquakes, or destructive storms. Although many exegetes have preferred the first interpretation, the subsequent expressions in the verse clearly support the third interpretation, indicating that the intended meaning is worldly, annihilating punishments. Those afflicted by such punishments are portrayed as saying: رَبَّنا أَخِّرْنا إِلی أَجَلٍ قَرِیب—“Our Lord, grant us a brief respite.” The use of the term أَخِّرْنا (grant us delay) serves as a clear indication that they are requesting an extension within worldly life. Had this statement been made on the Day of Resurrection, they would instead have said: return us to the world, as reflected in: وَ لَوْ تَری إِذْ وُقِفُوا عَلَی النَّارِ فَقالُوا یا لَیْتَنا نُرَدُّ… (al‑Anʿām 27). Immediately thereafter, their request is rejected: وَ لَوْ رُدُّوا لَعادُوا لِما نُہُوا عَنْہُ…—even if they were returned, they would revert to that from which they had been forbidden. A question may then be posed: if these verses refer to worldly punishment, while the preceding verse (ولا تحسبن الله غافلاً…) refers to punishment of the Hereafter, how are the two reconciled? Moreover, the use of إِنَّما in that earlier verse suggests that punishment is deferred solely to the Hereafter. The response lies in the distinction between two categories of punishment. The punishment of the Hereafter is universal and inevitable, affecting all wrongdoers and admitting no reversal. Worldly punishments, by contrast, are not universal and may, in some cases, allow for the possibility of return and repentance. However, it must also be noted that certain overwhelming worldly punishments—such as those that befell the people of Nūḥ or آل فرعون—reach a point beyond which repentance is no longer accepted. When such punishments commence, expressions of remorse arise, but they are merely اضطراری forms of regret, lacking genuine moral transformation; hence, they are devoid of value. For this reason, the opportunity for rectification must be seized before such punishment begins, for once it has commenced, the door to return is effectively closed.

It is stated in various Qur’anic verses that those who commit evil deeds and ظلم will, at different moments, request to be returned to worldly life in order to make amends for their past. Some of these verses relate to the Day of Resurrection, such as Sūrah al‑Anʿām 28, mentioned earlier. Other verses refer to the moment when death approaches; for example, Sūrah al‑Muʾminūn 99 states: “حَتَّیٰ إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ لَعَلِّی أَعْمَلُ صَالِحًا فِیمَا تَرَكْتُ”. Additionally, certain verses pertain to the onset of devastating worldly punishment, such as the present verses, in which the wrongdoers, at the moment of punishment, plead for a delay and an extension of time. What is noteworthy is that in all such instances, the response is negative. The reason for this is evident: none of these requests are genuine expressions of sincere transformation. Rather, they are reactions arising from اضطراری states and extreme distress that overwhelm such individuals. Their appeals do not reflect a true inner change or a firm resolve to reform their lives. This condition resembles that of those مشرکین who, when caught in the violent whirlpools of the sea, sincerely call upon God; yet once the storm subsides and they reach safety, they forget everything. For this reason, the Qur’an explicitly states: “وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ”—even if they were returned to their normal life, they would revert to their former conduct and persist in the same patterns without any real change.

See ayat 52 for tafseer.

See ayat 52 for tafseer.

See ayat 52 for tafseer.

See ayat 52 for tafseer.

See ayat 52 for tafseer.

See ayat 52 for tafseer.

In the preceding verses, reference was made to some of the punishments of the wrongdoers. In these verses, their actions are first mentioned, followed by the description of severe and painful punishments attributed to them. It is first stated: “وَ قَدْ مَکَرُوا مَکْرَھُمْ”—they employed all possible schemes, conspiracies, and strategies. That is, the enemies exerted every effort to extinguish and destroy the message, ranging from threats and intimidation to persecution, planning of قتل, and continuous propaganda through accusations and defamation. Nevertheless, “وَ عِنْدَ اللَّہِ مَکْرُهُمْ”—God is fully aware of all their schemes, and all of their actions are preserved within His knowledge. Thus, the Prophet is reassured that these plots will not prevail, even if their schemes appear so powerful as if capable of uprooting mountains: “وَ إِنْ کَانَ مَکْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ”. The term “مکر” in Arabic denotes any form of planning and strategy, whether for good or evil, although in later usage it is often associated with deception. Exegetes have proposed two interpretations of “وَ عِنْدَ اللَّہِ مَکْرُهُمْ”: one, that God has complete knowledge and encompassing awareness of their schemes; the other, that the punishment of their schemes is already established with God. The first meaning is more consistent with the apparent sense of the verse. The discourse then returns to the Prophet with a warning directed at the wrongdoers: “فَلا تَحْسَبَنَّ اللَّہَ مُخْلِفَ وَعْدِهِ رُسُلَهُ”—do not suppose that God will fail in His promise to His messengers. For failure to fulfill promises arises from inability or weakness, whereas God is “عَزِیزٌ ذُو انتِقَامٍ”—mighty and capable of requital. The term “انتقام” here does not denote vindictiveness, but rather just recompense in accordance with wisdom and justice. This is followed by the description of a transformative event: “یَوْمَ تُبَدَّلُ الْاَرْضُ غَیْرَ الْاَرْضِ وَ السَّمَاوَاتُ”—the day when the earth will be replaced by another earth and the heavens likewise. On that Day, creation will assume a new form, distinct in its conditions, its pleasures, and its punishments, and all will appear before “اللَّهِ الْوَاحِدِ الْقَهَّارِ”. The expression “وَ بَرَزُوا” signifies emergence and manifest exposure, indicating that all inner and outer realities will become fully apparent. The state of the wrongdoers is then depicted: “وَ تَرَى الْمُجْرِمِینَ یَوْمَئِذٍ مُقَرَّنِینَ فِی الْاَصْفَادِ”—they will be bound together in chains. The term “اَصْفَاد” refers to shackles binding hands and necks, while “مُقَرَّنِینَ” indicates that they will be linked together, reflecting their associations in this world. Various interpretations suggest that they will either be chained to one another, bound together with their leaders, or linked in a manner corresponding to their worldly alliances. Their punishment is further intensified through their garments: “سَرَابِیلُهُمْ مِنْ قَطِرَانٍ”—their clothing will be made of pitch, a dark, foul-smelling, and combustible substance, while “تَغْشَى وُجُوهَهُمُ النَّارُ”—flames will envelop their faces. This portrayal reflects the embodiment of their deeds, as their actions in the world manifest as their punishment. It is then stated: “لِیَجْزِیَ اللّٰهُ کُلَّ نَفْسٍ مَا کَسَبَتْ”—so that God recompenses every soul according to what it has earned. The expression implies not merely external punishment, but the manifestation of deeds themselves as recompense. Finally, “إِنَّ اللّٰهَ سَرِیعُ الْحِسَابِ”—God is swift in reckoning, indicating that accountability is immediate and inseparable from the reality of human actions. The Sūrah concludes by declaring the universal purpose of the Qur’an: “ھٰذَا بَلَاغٌ لِلنَّاسِ وَ لِیُنذَرُوا بِهِ وَ لِیَعْلَمُوا أَنَّمَا ھُوَ إِلٰهٌ وَاحِدٌ وَ لِیَذَّکَّرَ أُولُوا الْأَلْبَابِ”. It is a message for all humanity, intended to warn them, to establish the truth of divine unity, and to awaken reflection among those endowed with understanding.

In the verses under consideration, it is stated that on the Day of Resurrection this earth will be replaced by another earth, and likewise the heavens will be replaced by other heavens. The question arises whether this transformation refers to a change in essence (dhāt)—that is, whether the present earth will be entirely annihilated and a completely new earth created—or whether it signifies a transformation in attributes, meaning that the existing earth and heavens will undergo profound alteration and re‑emerge in a more perfected form. The outward sense of numerous Qur’anic verses supports the second interpretation. For example: “إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا” (al‑Fajr 21), and “إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا” (al‑Zilzāl), both point to a process of upheaval and internal transformation rather than complete annihilation. Similarly, “وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً” (al‑Ḥāqqah 14–15) describes the earth and mountains being leveled into a new state. In “وَیَسْئَلُونَکَ عَنِ الْجِبَالِ…” (Ṭāhā 105–108), the mountains are described as being scattered and the earth flattened until no irregularity remains. When these and similar verses are considered together—alongside those describing resurrection from graves—it becomes evident that the present order of the world will not remain intact in its current form, yet it will not be utterly annihilated. Rather, it will undergo a radical transformation, becoming purified, leveled, and reconstituted into a new reality. It will appear as though human beings have entered upon a new earth—one that is more perfect, more expansive, and more complete than the present world, in accordance with the elevated nature of the Hereafter. Naturally, the present world does not possess the capacity to accommodate the عظمت and realities of the Hereafter. The relationship between the present world and the next may be likened to the relationship between the womb and this worldly life: limited and preparatory in comparison to a more expansive existence. The Qur’anic indication that a day in the Hereafter is of immense duration relative to worldly time (al‑Maʿārij 4) also supports this understanding. At the same time, the precise nature of that transformed world cannot be fully conceptualized within the limits of present human cognition—just as an unborn child cannot comprehend the realities of the external world. What can be affirmed is that a profound and comprehensive transformation will occur, and the present world will be reshaped into a fundamentally new order. Certain narrations found in Islamic sources describe that, on that Day, the earth or the plains of gathering (maḥshar) will assume a pure and sustenance‑like form. These reports are mentioned in Tafsīr Nūr al‑Thaqalayn (vol. 2, pp. 555–577) and also by al‑Qurṭubī (Tafsīr al‑Qurṭubī, vol. 5, p. 3613). Such descriptions may be interpreted as indicating that the substance of that world will be directly suited for human existence in a refined form, unlike the current condition where earthly matter requires transformation before becoming part of the human body.

As has been observed, Sūrah Ibrāhīm begins with one of the most profound themes of the Qur’an—guiding humanity from the darkness of ignorance and shirk to the light of knowledge and tawḥīd. Its conclusion returns to this same central concern: warning humanity of the consequences of ignorance and shirk, affirming divine unity, and calling those endowed with intellect (ulū al‑albāb) to reflection and awareness. From this beginning and ending, it becomes evident that whatever humanity seeks in terms of guidance is contained within the Qur’an itself. Amīr al‑Muʾminīn ʿAlī (peace be upon him) has expressed this reality in his words: “فیه ربیع القلب و ینابیع العلم”—in it lies the spring of the heart and the fountains of knowledge (Nahj al‑Balāghah). Likewise, he states: “فاستشفوه من ادوائکم”—seek from it the cure for your ailments (Nahj al‑Balāghah, sermon 176). This clearly demonstrates that the Qur’an is not merely a sacred text to be recited for reward, as some imagine. Rather, it is a comprehensive guide intended to serve as a complete framework for human life. It is a book that enlightens, awakens, and directs. In summary, the Qur’an addresses both the learned and the general public: it engages scholars and thinkers with its depth, while providing guidance to the broader masses. It must therefore occupy a central place in the lives of Muslims and serve as the foundation of their individual and collective existence. It is essential that this Book remain the subject of continuous study, reflection, and thoughtful engagement, enabling ever‑deeper understanding and better implementation. The decline and backwardness of Muslims can, in large measure, be attributed to their neglect of this fundamental source of guidance and their turning instead to deviant intellectual traditions from both East and West. Amīr al‑Muʾminīn (peace be upon him) has stated with great clarity: “واعلموا انہ لیس علی احد بعد القرآن من فاقۃ ولا لاحد قبل القرآن من غنی”—know that no one who possesses the Qur’an is in need, and no one without it can be truly self‑sufficient (Nahj al‑Balāghah, sermon 176). How sorrowful it is that we have become estranged from the Qur’an, while others have engaged with it deeply; how painful that the greatest means of felicity lies within our reach, yet we seek fulfillment elsewhere; and how tragic that the spring of life is before us, yet we remain thirsty, wandering in search of water in barren deserts. O Lord, grant us the understanding and faith by which we do not lose this great source of guidance—one that has been entrusted to us through the sacrifices of the martyrs of Your path. And grant us the awareness to recognize that our lost treasures lie within this noble Book, so that we may not, in ignorance, turn elsewhere in search of what is already present before us.

In the verses under consideration, emphasis is once again placed upon tawḥīd. The concluding focus likewise returns to tawḥīd, and it is toward this principle that ulū al‑albāb are directed. Indeed, tawḥīd constitutes the profound foundation of Islam. It is the tree whose roots extend in every direction, forming the basis of all Islamic teachings and modes of formation. Every path of Islamic guidance ultimately returns to it. The beginning of Islam is tawḥīd, and its culmination is also tawḥīd. The entire structure of Islam is woven upon this principle. Tawḥīd does not pertain merely to belief in a single deity but encompasses the aim and structure of every doctrine, program, and system within Islam. Each rests upon this foundation. The grave predicament faced by Muslims today arises precisely from the practical removal of tawḥīd from the lived reality of Islam. It must be stated with regret that in regions where Islam first flourished, society has in many instances turned toward slogans imbued with elements of shirk. Nationalism, ethnic pride, and cultural chauvinism have supplanted the universal ethos of tawḥīd. Similarly, in other societies, different forms of symbolic “idols” have been constructed. The principle of Islamic unity that once connected diverse peoples across the world has been neglected. As a result, societies have become fragmented, inward‑looking, and alienated even from themselves. The situation has reached such a degree that internal conflicts among these societies have, at times, exceeded even those with external adversaries. This condition illustrates a profound divergence from the unifying vision of Islamic tawḥīd. In such circumstances, the responsibility of a believer committed to divine unity and moral integrity is to resist forces of division, injustice, and false allegiance that undermine the unity and integrity of the community. Thus, the interpretation of Sūrah Ibrāhīm reaches its conclusion with a renewed call to recognize the centrality of tawḥīd—as the foundation of belief, the principle of unity, and the essential path toward guidance and transformation.

A Study of the Life of Ibrahim (peace be upon him)

This is the very Sūrah in the Qur’an that is named after Ibrāhīm (peace be upon him). Although the account of his life is not confined to this Sūrah alone, but appears in different contexts throughout other Sūrahs as well, it has been considered appropriate to present, at the conclusion of this Sūrah, a brief overview of the life of this great prophet—the hero of the doctrine of tawḥīd. This is intended so that, in the interpretation of the various verses in which his life is mentioned, it may serve as a helpful reference for readers, as detailed discussion of different aspects of the life of Ibrāhīm (peace be upon him) will be required in those contexts.

The life of Ibrāhīm (peace be upon him) may be clearly divided into three distinct phases: (1) The period prior to his prophetic mission (qabl al‑biʿtha). (2) The period of prophethood, including his confrontation with the idol‑worshippers of Bābil. (3) The period following his migration (hijrah) from Bābil, encompassing his activities in Egypt, Palestine, and Mecca.

Ibrāhīm (peace be upon him) was born in Bābil, a region of remarkable prosperity and development. At that time, a powerful yet tyrannical regime dominated the land. According to some historians, he was born in the city of Ur within the territory of Bābil. When Ibrāhīm (peace be upon him) opened his eyes to the world, a despotic ruler named Nimrod governed Bābil. He regarded himself as the supreme deity of the people. However, he was not the only object of worship; the inhabitants of Bābil also revered numerous idols fashioned from different materials and in various forms. They bowed before them and engaged in their worship. The ruling authority considered idol worship to be an effective means of misleading the masses and keeping them intellectually subdued. Consequently, it strongly supported and protected this practice, treating any act of disrespect toward idols as an unforgivable crime. Historians have narrated an extraordinary account regarding the birth of Ibrāhīm (peace be upon him). Its essence is as follows: astrologers in Bābil had predicted that a child would be born who would challenge the absolute authority of Nimrod. As a result, the ruler spared no effort to prevent the birth of such a child, and if born, to eliminate him. Despite all attempts, these measures proved ineffective, and the child was eventually born. Near the place of his birth, there existed a cave. In order to protect him, his mother concealed him in it, where he was raised in seclusion. He remained there until approximately thirteen years of age. Eventually, having reached adolescence and evaded the surveillance of Nimrod’s agents, he resolved to leave this state of isolation and to present to society the doctrine of tawḥīd that he had attained through inner inspiration and profound reflection

The people of Bābil, in addition to worshipping idols fashioned by their own hands, also worshipped celestial bodies such as the sun, the moon, and the stars. Ibrāhīm (peace be upon him) firmly resolved to awaken their dormant consciences through clear reasoning and rational argument, and to remove the dark veils of false teachings from the pure face of their innate nature (fiṭrah), so that the light of that innate disposition might shine forth and guide them onto the path of tawḥīd. For a long period, he had reflected deeply upon the creation of the heavens and the earth, examined the workings of the governing power underlying existence, and contemplated the remarkable and astonishing order of the cosmos. As a result, the light of certainty had already illuminated his heart (Anʿām 75).

First, he had to face the star-worshippers. The star "Venus," which shines on the western horizon right after sunset. These people were engaged in its worship and reverence. Prophet Ibrahim (AS), either as a rhetorical question for negation or as an expression of harmony to prove their ideology wrong, first said: This is my Lord. But when it set, he said: I do not like those that set. When the moon rose, splitting the chest of the horizon, and the moon-worshippers began their rites of worship, joining in with them, he said: This is my Lord. And when that too set, he said: If my Lord does not guide me, I will surely be among the misguided people. The sun removed the curtain of the dark night and sprinkled its golden rays upon the mountains and deserts, so the sun-worshippers stood up for worship. At this, Ibrahim (alayhis salam) said: This is my Lord. This is the greatest of them all. But when that also set, he declared: O my people! I am free from those partners that you have set up for God. These all set. They are all subject to beautiful change and alteration and are captives of the laws of creation. They have no will or authority of their own, let alone being the creators and movers of this universe themselves. I have turned my face towards Him who created the heavens and the earth; for Him, I am sincere and steadfast in my faith, and I will never be among the polytheists (Al-An'am: 75-79). Ibrahim (AS) won the confrontation with the idol-worshippers most beautifully. Some people were awakened, and the rest, at the very least, fell into doubt and suspicion about their own beliefs. It was not long before this matter became the talk of the region. Everyone wondered who this young man was. How logical his words are, how appealing his message is. His voice penetrates people's hearts.

Another phase then began, and Ibrāhīm (peace be upon him) entered into dialogue with his uncle Āzar. At times, he addressed him with firm reasoning; at others, with gentle affection; and occasionally with tones of warning and reproach. He cautioned him against idol worship and said: why do you worship that which neither hears, nor sees, nor can benefit you in any way? He further told his uncle: if you follow me, I will guide you to the straight path. I fear that if you continue to follow Satan, a divine punishment may overtake you. However, his uncle responded to these exhortations by threatening to stone him. In reply, Ibrāhīm (peace be upon him) responded with “سلام علیک” and said that he would seek forgiveness for him. In this manner, he continued to strive, hoping that some opening might appear in the hardened heart of his uncle (Maryam 47).

There is no definitive historical evidence establishing the exact time at which Ibrāhīm (peace be upon him) was appointed to prophethood. However, from Sūrah Maryam it may be understood that he had already attained the مقامِ نبوت at the time when he entered into debate with his uncle Āzar. The Qur’anic text states: “وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا إِذْ قَالَ لِأَبِيهِ يَا أَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِي عَنكَ شَيْئًا” (Maryam 41–42). We know that this event took place prior to his intense confrontation with the idol‑worshippers and before he was cast into the fire. Some historians have reported that at the time when he was thrown into the fire, his age was approximately sixteen years. It may therefore be concluded that the great responsibility of prophethood was conferred upon him at the very beginning of his youth.

In any case, the confrontation of Hazrat Ibrahim (AS) with the idol-worshippers grew more and more intense day by day. To the extent that one day, finding an opportunity, he broke all the idols in the temple of Babylon, except for the large one. From this point, the verbal confrontation took the form of a practical contest.

The account of Ibrāhīm (peace be upon him) confronting idolatry eventually reached Nimrod. Ibrāhīm (peace be upon him) was summoned to the court so that, in Nimrod’s view, he might be silenced—whether through persuasion, intimidation, or threat. Nimrod, being shrewd, questioned him: if you do not worship these idols, then who is your Lord? Ibrāhīm (peace be upon him) replied: my Lord is the One in whose power are life and death. Nimrod responded arrogantly, claiming: this too is within my control. Do you not see that I can pardon one who has been sentenced to death, or execute someone whom I choose? Ibrāhīm (peace be upon him), known for his decisive reasoning, redirected the argument. Drawing upon the authority of prophethood, he responded that sovereignty is not limited to such claims; rather, the entire order of existence is under divine command. He then said: God causes the sun to rise from the East and set in the West—if you claim dominion over existence, then cause the sun to rise from the West and set in the East. At this, Nimrod was left speechless and confounded, unable to respond (al‑Baqarah 258). Ibrāhīm (peace be upon him) was fully aware that Nimrod’s earlier claim regarding life and death was merely rhetorical manipulation. However, his mastery of argumentation did not allow him to remain engaged in a line of discussion that his opponent had distorted. Instead, he shifted immediately to a decisive and undeniable proof—one that rendered any further evasion or reply impossible.

The account of Ibrāhīm (peace be upon him) entering into opposition and confrontation eventually reached Nimrod. He was summoned to the royal court, where Nimrod intended—according to his own assumption—to silence him through counsel, intimidation, or threats. Realizing that this young figure was gradually becoming a focal point of resistance against the established order, the tyrannical regime concluded that his eloquence, intellectual strength, and compelling reasoning might awaken the oppressed and marginalized masses. There was a concern that people might break the chains of subjugation and rise against them. Consequently, the ruling authority resolved to eliminate him by exploiting the ignorant fanaticism of idol‑worshippers. Plans were made, and an atmosphere was created in which he would be cast into a blazing fire in public view (as will be discussed in detail in Sūrah al‑Anbiyāʾ). This fire, in reality, was fueled by the ignorance of the masses and the ظلم of the ruling system, which sought thereby to secure its dominance permanently. However, when the fire—by the command of God—became harmless, and Ibrāhīm (peace be upon him) emerged from it safe and unharmed, a profound tremor shook Nimrod’s authority. At that point, Ibrāhīm was no longer perceived as merely an ordinary dissenter whom they could eliminate. Rather, he appeared as a divinely guided leader, a courageous figure who, even without worldly power, could confront and challenge oppressive authority. As a result, the exploitative ruler Nimrod and his court resolved to intensify their opposition, determined not to rest until they had eliminated him. On the other hand, Ibrāhīm (peace be upon him) had already fulfilled a major phase of his mission in that region. Many receptive individuals had accepted faith. It was therefore deemed appropriate for him to depart from Bābil with those who had believed in him, in order to extend his mission of truth to broader regions. He thus migrated toward the lands of Shām, Palestine, and Egypt, proclaiming the message of tawḥīd and guiding many people toward faith in the One God.

The life of Ibrāhīm (peace be upon him) was marked throughout by continuous struggle against every form of idolatry, especially the worship of human beings. He illuminated receptive hearts with the light of tawḥīd, infused new spiritual vitality into human life, and liberated many individuals from the domination of selfish and tyrannical forces. At this stage, it was necessary for him to advance further along the path of devotion to God—to undergo the most profound trials, presenting his entire being in complete sincerity before the divine presence. Through passing these great tests, he was to attain a higher spiritual مقام, ultimately reaching the rank of leadership (imāmah) over humanity. Simultaneously, he was entrusted with raising the foundations of the House of God, the Kaʿbah, establishing it as a unique center of divine worship, and calling all sincere believers to this central locus of tawḥīd. Ibrāhīm (peace be upon him) had married Hājar, from whom was born Ismāʿīl (peace be upon him). His first wife, Sārah, became overcome with jealousy, and this circumstance led—by divine command—to Ibrāhīm (peace be upon him) taking Hājar and the infant Ismāʿīl from Palestine to the barren land of Mecca, a region devoid of water and vegetation. In obedience to God, and in the midst of a profound trial, he left them there and returned to Palestine. There, the spring of Zamzam was brought forth. Soon after, the tribe of Jurhum passed through the area, sought permission from Hājar to settle, and thus began a gradual process that transformed the region into a place of habitation. Ibrāhīm (peace be upon him) had already supplicated that this land be made a prosperous and blessed settlement, and that people’s hearts be inclined toward his progeny. Over time, his descendants flourished in that land (al‑Kāmil of Ibn al‑Athīr, vol. 1, p. 103). It is also narrated that when Ibrāhīm (peace be upon him) was about to depart, Hājar called out: who has commanded you to leave us in such a place where there is neither greenery, nor provision, nor water? He replied: my Lord has commanded me. Upon hearing this, she said with firm faith: then God will not abandon us. Ibrāhīm (peace be upon him) visited Mecca multiple times thereafter to meet Ismāʿīl (peace be upon him). On one such occasion, he performed the rites of ḥajj and, by divine command, brought his beloved son—the finest fruit of his life—to the place of sacrifice. He demonstrated complete readiness to sacrifice him in the path of God. Having successfully endured this supreme test and manifested full submission, God accepted his devotion, spared Ismāʿīl (peace be upon him), and provided a ram for sacrifice (al‑Baqarah 124). After passing through these successive trials with complete success, Ibrāhīm (peace be upon him) attained a rank that represents one of the highest stages a human being can reach. As the Qur’an declares, God tested him with certain commands, and when he fulfilled them, He said: I appoint you as a leader (imām) for humanity. When Ibrāhīm (peace be upon him) asked that this مقام be extended to his descendants, it was granted with a condition: that it would not extend to those among them who commit injustice (Safīnat al‑Biḥār, vol. 1, p. 74).

The Qur’anic verses indicate that God granted Ibrāhīm (peace be upon him) an exceptionally elevated rank, a distinction not conferred upon any other earlier prophet in the same manner. The greatness of this prophet of God can be clearly understood through several significant descriptions: First, the Qur’an designates Ibrāhīm as an “ummah” (a community in himself), thereby presenting his personality as embodying the qualities of an entire community (al‑Naḥl 120). Second, God granted him the title of “Khalīl Allāh”: “وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا” (al‑Nisāʾ 125). According to certain traditions, he attained this status because he never extended his hand in need before others and never turned away a petitioner empty‑handed (Safīnat al‑Biḥār, vol. 1, p. 744). Third, the Qur’an describes him with multiple attributes: he is among the righteous (Ṣād 47), the صالحين (al‑Naḥl 122), the قانتين (al‑Naḥl 120), the صدیقين (Maryam 41), the ṣābirīn (al‑Tawbah 114), and those who fully uphold their covenants (al‑Najm 37). Fourth, traditions describe him as Abū al‑Aḍyāf (the father or companion of guests), reflecting his unmatched hospitality (Safīnat al‑Biḥār, vol. 1, p. 74). Fifth, when he was cast into the fire by his adversaries, angels offered to rescue him, yet he declined, declaring that his reliance was solely upon the Creator and not upon creation. Sixth, he demonstrated unparalleled courage. Alone and unarmed, he stood firm against the overwhelming force of idol‑worshippers. He neither feared them nor hesitated in challenging their beliefs. He openly criticized their idols, dismantled their places of worship, and confronted Nimrod and his authorities with remarkable boldness. Seventh, he was distinguished by his clarity of reasoning and strength of argument. His responses to opponents were concise, decisive, and logically compelling. He spoke with calmness and composure, reflecting profound inner strength. His dialogues with Nimrod, his uncle Āzar, and the judges of Bābil illustrate his intellectual mastery. A notable example of his reasoning is found when he was questioned regarding the destruction of the idols: “أَأَنتَ فَعَلْتَ هَذَا بِآلِهَتِنَا يَا إِبْرَاهِيمُ” (al‑Anbiyāʾ 62). He replied: “بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ” (al‑Anbiyāʾ 63). This response left his opponents without any valid answer. If they admitted that the idols could not speak, their impotence became evident; if they claimed otherwise, they would have to justify their assertion. This led them to recognize their own inconsistency: “إِنَّكُمْ أَنتُمُ الظَّالِمُونَ” (al‑Anbiyāʾ 64), though they soon reverted to stubborn denial. Ultimately, unable to counter his arguments, they resorted to coercion: “حَرِّقُوهُ وَانصُرُوا آلِهَتَكُمْ” (al‑Anbiyāʾ 67). This reflects the pattern of all oppressive regimes when faced with unassailable truth. Eighth, the Qur’an considers it an honor for Muslims that they follow the religion of Ibrāhīm: “مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ” (al‑Ḥajj 78). It also indicates that he designated the believers as “Muslims” and encourages following his example and that of his companions. Ninth, by divine command, he established the rites of ḥajj, and his memory is embedded within all its rituals. Tenth, his stature was so elevated that various religious groups sought to associate themselves with him. The Qur’an clarifies that he was neither a Jew nor a Christian, but a sincere monotheist—“حَنِيفًا مُسْلِمًا”—fully devoted to God and submitting entirely to His command (Āl ʿImrān 67). Collectively, these descriptions demonstrate that Ibrāhīm (peace be upon him) represents an exemplary model of faith, courage, sincerity, intellectual clarity, and unwavering commitment to tawḥīd.