Al-Hijr

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

At the beginning of this Sūrah, we once again encounter the disjointed letters (alif‑lām‑rāʾ). These letters point to a profound reality: that this heavenly Book, which opens the path of felicity for all humanity, has been composed from the very same simple alphabetic elements available to all people—even to a child of two or three years of age. The remarkable miracle lies in the production of such an unparalleled composition from such ordinary materials. Thus, it is immediately stated: الر تِلْكَ آيَاتُ الْكِتَابِ وَقُرْآنٍ مُّبِينٍ. Here, the demonstrative “tilka”, which ordinarily indicates distance, is used instead of a term for proximity. As explained in Arabic literary usage, and similarly in Persian discourse, this form may be employed to convey exaltation—indicating that the object possesses such greatness that it appears, metaphorically, distant in rank and elevation. This is comparable to expressions used to show respect by referring to a present individual with a term of distance. Likewise, the reference to the Qurʾān in an indefinite form here serves to highlight its grandeur. The term “kitāb” is followed by “Qurʾān” as a form of emphasis, and it is described as “mubīn”, indicating that it clearly manifests realities, distinguishes truth from falsehood, and presents them in an explicit and evident manner. The suggestion by some exegetes that “kitāb” here refers to previous scriptures such as the Torah or Gospel appears unlikely. Thereafter, those who persist in obstinacy and opposition toward these clear divine signs are warned: a time will come when they will regret their disbelief, blind prejudice, and stubbornness, and “رُبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ”. As noted in Tafsīr al‑Mīzān, the term “yawddu” signifies desire and longing, while the use of “law” indicates that this wish will arise at a time when it can no longer be fulfilled—namely, after witnessing the consequences of their actions. A narration from Imām Ṣādiq (peace be upon him), cited in Majmaʿ al‑Bayān and Nūr al‑Thaqalayn, corroborates this meaning, stating that on the Day of Resurrection a proclamation will be made that only those who have embraced Islam will enter Paradise, at which point others will wish that they had been among them. Another narration attributed to the Prophet (peace be upon him) describes that when sinful believers are eventually removed from Hell, the disbelievers will express regret and wish they had embraced Islam. It is also possible that this desire emerges, in certain cases, even in worldly life, among those whose inner conscience remains partially awakened. When they encounter the message of the Qurʾān and perceive its clarity and beauty, they may inwardly incline toward it. However, prejudice, stubbornness, or material interests prevent them from accepting it, leaving them confined within disbelief. The Qurʾān then adopts a tone of reproach: ذَرْهُمْ يَأْكُلُوا وَيَتَمَتَّعُوا وَيُلْهِهِمُ الْأَمَلُ فَسَوْفَ يَعْلَمُونَ. They are likened to beings absorbed solely in material consumption and fleeting pleasures. Long hopes and heedlessness have veiled their perception to such an extent that they are unable to grasp reality. Yet when the moment of death arrives, and the veils of arrogance and neglect are lifted, they will realize the extent of their loss. The following verse clarifies that this respite is not indefinite: وَمَا أَهْلَكْنَا مِنْ قَرْيَةٍ إِلَّا وَلَهَا كِتَابٌ مَّعْلُومٌ. Every community has a fixed term, and مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَأْخِرُونَ. The divine practice grants time sufficient for awareness, guidance, warning, and reflection. When this period concludes, the final outcome inevitably arrives. Thus, these verses collectively emphasize the purpose behind recounting the histories of previous peoples: not merely as narrative, but as a source of admonition. Humanity is called upon to learn from the fate of earlier nations and to utilize the granted opportunity for reform and return, rather than becoming a lesson for future generations through repetition of the same errors.

Long hopes and extended desires are a cause of heedlessness. There is no doubt that hope and aspiration—expressed in Arabic as “amal”—serve as a driving force in the cycle of human life. Indeed, if this sense of hope were removed from the hearts of people even for a single day, the entire system of life would collapse, and very few individuals would retain the motivation for activity, effort, and purposeful striving. In this connection, a well‑known tradition from the Prophet (peace be upon him) states: “الامل رحمة لامتی ولولا الامل ما ارضعت والدة ولدھا ولا غرس غارس شجرا.” Hope is a mercy for my community; if hope did not exist, no mother would nurse her child, and no gardener would plant a tree (Safīnat al‑Biḥār, vol. 1, p. 30, under the entry “amal”). This tradition refers to the constructive role of hope. However, when this same factor exceeds its proper bounds and takes the form of distant and unrealistic aspirations, it becomes one of the most destructive causes of deviation and misfortune. It resembles rainwater, which is a source of life, yet when it exceeds its limits, it leads to flooding and destruction. It is this destructive form of aspiration that is mentioned in the verses under discussion and is described as a cause of heedlessness from God, truth, and reality. Such long‑drawn hopes and expansive desires keep a person so absorbed in imagination that he becomes estranged from the true aims and purposes of life. A well‑known statement attributed to ʿAlī (peace be upon him) in Nahj al‑Balāghah expresses this reality clearly: “O people, the two things I fear most for you are the following of desire and prolonged hope. As for the following of desire, it prevents one from the truth; and as for prolonged hope, it causes one to forget the Hereafter” (Nahj al‑Balāghah, sermon 42). It is indeed a reality that many capable and talented individuals have, due to entanglement in excessive aspirations, become weakened and distorted personalities. As a result, not only do they cease to contribute to society, but they also undermine their own interests and remain deprived of all forms of progress and perfection. As expressed in Duʿāʾ Kumayl: “وحبسني عن نفعی بعد املی”—prolonged hope has deprived me of my true benefit. In principle, when desire exceeds its proper limits, it inevitably leads a person into hardship and strain. Such individuals spend their lives in restless pursuit, imagining that they are moving toward happiness and success, whereas in reality they attain nothing but deprivation and loss. Often, they pass away in this very state, and their painful lives stand as a lesson for those who possess sight and understanding.

Long hopes are a cause of heedlessness. There is no doubt that hope and aspiration—expressed in Arabic as “amal”—serve as a driving force in the movement of human life. Indeed, if this element were removed from the hearts of people of the world even for a single day, the entire order of life would be disrupted, and only a few individuals would remain capable of activity, effort, and energetic striving. In this regard, a well‑known tradition from the Prophet (peace be upon him) states: “الامل رحمة لامتی ولو لا الامل لا رضعت والدة ولدھا ولا غرس غارس شجرا”. Hope is a mercy for my community; were it not for hope, no mother would nurse her child, and no planter would plant a tree (Safīnat al‑Biḥār, vol. 1, p. 30, under the entry “amal”). However, although this hadith points to the constructive aspect of hope, when this vital force exceeds its limits and takes the form of distant and excessive aspirations, it becomes one of the worst causes of deviation and misfortune. It is like rainwater, which sustains life, but when it exceeds its proper bounds, it leads to flooding and destruction. It is precisely such destructive aspiration that is mentioned in the verses under discussion and is regarded as a cause of heedlessness from God, truth, and reality. These far‑reaching desires and extended hopes so preoccupy a person and immerse him in the realm of imagination that he becomes entirely estranged from life and its true purposes and objectives. A well‑known statement in Nahj al‑Balāghah attributed to ʿAlī (peace be upon him) further elucidates this reality: “O people, the thing I fear most for you are two matters: following desires and prolonged hope. As for following desires, it prevents one from the truth; and as for prolonged hope, it causes one to forget the Hereafter” (Nahj al‑Balāghah, 42). This is indeed a reality: many capable and talented individuals, under the influence of excessive and extended aspirations, have become weakened and distorted personalities. As a result, not only have they ceased to be beneficial for their societies, but they have also undermined their own personal interests and have been deprived of all forms of growth and perfection. As expressed in Duʿāʾ Kumayl: “وحبسنی عن نفعی بعد املی”—prolonged hope has deprived me of my true benefit. In principle, when aspiration exceeds its limits, it invariably entangles human beings in hardship and anxiety. Such individuals strive day and night, imagining that they are moving toward success and prosperity, whereas they attain nothing but misfortune. Often, they pass away in this very condition, and their painful and tragic lives serve as a lesson for those who possess the ability to observe and reflect.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

In these verses, first, a reference is made to the objection of the disbelievers, which was based on enmity against the Quran and the Prophet (PBUH), and it is stated: They said: O you upon whom the Reminder has been sent down, we swear for certain that you are insane (وَقَالُوا یَااَیُّھَا الَّذِی نُزِّلَ عَلَیْہِ الذِّکْرُ إِنَّکَ لَمَجْنُونٌ). These words of theirs concerning the Noble Prophet (PBUH) embody extreme insolence and audacity. On the one hand, "ya ayyuha-lladhi" (O you who) is said; on the other hand, there are the words "nuzzila `alayhi-dh-dhikr", which they have said as a mockery and denial of the Quran; and thirdly, the declaration of the Noble Prophet (PBUH) as insane is emphasized through the words "inna" and "laam qasam" [the 'laam' of oath]. Yes! When obstinate and worthless individuals encounter a great and unparalleled intellect, they try to attach the label of "insane" to it, because for them, their own feeble intellect is the scale, and whatever does not fit into their scale is, in their view, foolishness and insanity. Such individuals exhibit a particular type of prejudice regarding the issues of their environment, even if they are in error. That is why they try to oppose every new call by declaring it an irrational call, are terrified by new developments, and strictly adhere to wrong ways. Furthermore, those world-worshippers who judge all things by material standards, if they encounter a person who sacrifices all his material interests, even his own life, for a spiritual purpose, they do not believe that he is sane. This is because, in their view, the function of intellect is to acquire more wealth, a beautiful wife, a luxurious life, and apparent status and position. It is quite obvious that if someone whose thoughts are limited to wealth, women, and status and position is told: "If you were to place the celestial sun in one of my hands and the moon in the other, and I were to rule over the entire solar system instead of your small environment, even then I would not abandon my call," he would surely declare the one who says this to be insane. What is astonishing is that these foolish individuals would attach such labels to the divine leaders that were sometimes completely contradictory to each other. Sometimes they would call them "insane" and at other times "magicians." Even though a magician possesses a particular cleverness and shrewdness and is the exact opposite of "insane." These people not only attributed such irrational things to the Prophet, but they would also say, as an excuse: "Why do you not bring the angels to us, if you are of the truthful," so that they may confirm your words and we may believe (لَوْ مَا تَاْتِینَا بِالْمَلَائِکَةِ إِنْ کُنْتَ مِنْ الصَّادِقِینَ). God Almighty answers them: We do not send down the angels except with the truth (مَا نُنَزِّلُ الْمَلَائِکَةَ إِلاَّ بِالْحَق). And if the angels were to descend (and the reality were to take on a sensory aspect for them), and they still did not believe, then they would not be given any respite, and they would be annihilated by divine punishment. (وَمَا کَانُوا إِذًا مُنْظَرِینَ). ____________________ Regarding the tafsir of "مَا نُنَزِّلُ الْمَلَائِکَةَ إِلاَّ بِالْحَق", there are various statements from the commentators: 1. Some have said that this means: We send down the angels only as a miracle to make the truth clear, not for their excuse-making, so that they may see and still not believe. In other words, a miracle is not a child's plaything that occurs according to people's whims. Rather, it is for the establishment of truth, and for those who are seekers of truth, this matter has been sufficiently proven, because the Prophet of Islam (PBUH), despite having a miracle like the Quran in his hand, also demonstrated other miracles to prove his prophethood. 2. Another possibility mentioned is that "al-haqq" (the truth) here means "death", i.e., the angels only descend at the time of death and the seizing of the soul, and at no other time. But this interpretation seems very far-fetched because in the Wise Quran, in the stories of Prophet Ibrahim (AS) and Prophet Lut (AS), and even concerning some of the Muslims, it is related that angels descended upon them. 3. Some have said that "al-haqq" here refers to the final worldly punishment and the annihilating calamity. In other words, it is the "punishment of extermination" (`adhab istisal`), meaning if the angels were to descend and they still did not believe—because due to their inherent obstinacy, they would not believe—then their annihilation would accompany it. The second sentence of the verse, "وَمَا کَانُوا إِذًا مُنْظَرِینَ", also reinforces this meaning. However, according to the first interpretation, it has a separate, new meaning. 4. It is also possible that "al-haqq" here is in the sense of "witnessing" (`shuhud`), meaning as long as these individuals are in this world, there are veils before their eyes, and they cannot see such realities that are related to what is beyond the material. Only in the next world will there be the "world of witnessing" (`alam-e-shuhud`), where the veils will be lifted, and then they will be able to see the divine angels. This also has the same problem as the second interpretation, because even the faithless and misguided people of the nation of Lut saw the angels commissioned for punishment in this very world. (Reference: Surah Hud, verse 8) Based on this, only the first and third interpretationsr. has relevance to the apparent meaning of the verse. As for the issue in the verse—that if, even after all these clear proofs, a sensory miracle were to be presented according to their demand, they would then not be given respite—this is because in such a situation, the proof would be conclusively established against them in every complete sense, and all excuses would be eliminated. And since the respite of life is for the conclusive establishment of proof, the possibility of reconsideration, and returning towards the truth, for those against whom the proof has been completely and conclusively established, respite holds no meaning. Therefore, the end of their lives is announced, and they reach the punishment and torment that they deserve (Ponder this).

The disbelievers put forward many pretexts and objections, going so far as to ridicule the Prophet (peace be upon him) and the Qurʾān. This has been mentioned in the preceding verses. In the present verse, a profound and highly significant truth is stated—one which, on the one hand, serves to console the Prophet (peace be upon him), and, on the other, provides a decisive response to the opponents: إِنَّا نَحْنُ نَزَّلْنَا الذِّکْرَ وَإِنَّا لَہُ لَحَافِظُونَ. This Qurʾān is not without a protector such that they could obscure the light of its existence with mud or extinguish its radiance with mere breaths. Rather, it is a lamp kindled by the Divine, and a sun for which there is no setting. A handful of weak individuals and small groups are insignificant; even if all tyrants, people of power, politicians, oppressors, deviants, intellectuals, and warriors of the world were to unite in order to extinguish its light, they would not succeed, for God Himself has undertaken its preservation. With regard to the nature of this preservation, exegetes have expressed different views: 1. Some have interpreted it as protection from alteration, distortion, addition, or omission. 2. Others have understood it as preservation from extinction and annihilation until the end of time. 3. Still others have stated that it signifies preservation against misleading arguments and deviant reasoning directed against the Qurʾān. In reality, these interpretations are not mutually contradictory; rather, they all fall within the comprehensive meaning of “إِنَّا لَہُ لَحَافِظُونَ”. Therefore, there is no reason to confine this protection to a single aspect, particularly when the expression is general and absolute. The correct conclusion is that, through this verse, God has promised to preserve the Qurʾān in every respect: to safeguard it from all forms of distortion, to protect it from extinction, and to defend it against the doubts of sophists and deniers of fundamental truths. As for the view attributed to some earlier exegetes that “الذکر” here refers to the person of the Prophet and that the pronoun “لہ” returns to him—on the basis that in certain Qurʾānic verses (such as Ṭalāq 10) the word “ذکر” has been used in reference to the Prophet—this interpretation appears highly improbable. This is because, in the verse preceding the one under discussion, the term “ذکر” clearly refers to the Qurʾān, and it is evident that the present verse continues in the same sense.

All prominent Shiʿa and Sunni scholars agree that no form of alteration has occurred in the Qurʾān, and that the Qurʾān presently in our possession is exactly the same as that which was revealed to the Prophet (peace be upon him), without any addition or omission of even a single word or letter. Among the eminent Shiʿa scholars, both early and later, who have explicitly affirmed this principle, the following may be mentioned: First, Shaykh al‑Ṭūsī—known as Shaykh al‑Ṭāʾifah—who, in the introduction to his well‑known work Tafsīr al‑Bayān, presents a clear, definitive, and conclusive discussion on this matter. Second, Sayyid al‑Murtaḍā, one of the foremost Imāmī scholars of the fourth Islamic century. Third, the chief of the traditionists, Shaykh Ṣadūq (Muḥammad ibn ʿAlī ibn Bābawayh), who, in elucidating Imāmī doctrine, states: “Our belief is that no form of alteration has occurred in the Qurʾān.” Fourth, the eminent exegete al‑Ṭabrisī, who likewise provides a clear discussion on this issue in the introduction to his commentary. Fifth, Shaykh Kāshif al‑Ghiṭāʾ, a distinguished scholar among later authorities. Sixth, al‑Muḥaqqiq al‑Yazdī, who in ʿUrwat al‑Wuthqā transmits the consensus of the majority of Shiʿa jurists regarding the absence of alteration in the Qurʾān. Seventh, numerous other prominent scholars, such as Shaykh al‑Mufīd, Shaykh Bahāʾī, Qāḍī Nūr Allāh, and other Shiʿa researchers, have upheld the same view. The majority of respected Sunni scholars likewise maintain this position. Although some early Shiʿa and Sunni traditionists—whose understanding of the Qurʾān was limited—expressed views suggesting the occurrence of alteration, such opinions have been invalidated and set aside by the clear statements of the leading scholars of both traditions. In this regard, Sayyid al‑Murtaḍā, in responding to al‑Masāʾil al‑Ṭarābulusiyyāt, states: the certainty of the transmission of the Qurʾān is as evident as our knowledge of well‑known cities, major historical events, and widely recognized books. Just as one cannot doubt the existence of cities such as Mecca, Medina, London, or Paris—even without having visited them—nor deny major historical events such as the Mongol invasion of Iran, the French Revolution, or the world wars, all of which are established through continuous transmission (tawātur), so too the Qurʾān has reached us through such definitive transmission. If some individuals have attributed belief in alteration to the Shiʿa, with the aim of creating division between Shiʿa and Sunni communities, the refutation of such claims lies in the major and authoritative works of Shiʿa scholarship. It is noteworthy that Fakhr al‑Rāzī, despite his particular sensitivity and bias in matters relating to the Shiʿa, states under the verse إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ that this verse constitutes evidence against the Shiʿa, as they allegedly believe in alteration and deficiency in the Qurʾān. It may be stated explicitly that if his reference is to the leading Shiʿa scholars and researchers, none of them has ever held such a belief. If, however, he refers to a small and marginal group within the Shiʿa, then similar elements also exist among Sunnis—though neither community considers such views authoritative. The well‑known scholar Kāshif al‑Ghiṭāʾ states in his work Kashf al‑Ghiṭāʾ: “There is no doubt that the Qurʾān has remained protected from any form of deficiency through the preservation granted by the Sovereign Lord, as is indicated by the explicit text of the Qurʾān and the consensus of scholars in every age. The opinions of isolated individuals are of no consequence” (Tafsīr Ālāʾ al‑Raḥmān, p. 35). Islamic history has witnessed many such unfounded accusations arising solely from prejudice. It is well known that some of these misunderstandings were deliberately propagated by adversaries in order to create division within the Muslim community and to undermine unity and cohesion. The matter has reached such an extent that a well‑known Ḥijāzī author, ʿAbd Allāh al‑Qaṣīmī, in his book al‑Ṣirāʿ, makes the claim that the Shiʿa have always been enemies of mosques, asserting that one finds very few mosques in Shiʿa regions. Such claims are clearly untenable and demonstrably contrary to observable reality, particularly in regions where numerous mosques exist in abundance. In light of such circumstances, it is not surprising that certain authors have made unfounded attributions, even when they are evidently in contradiction with both scholarly consensus and observable facts.

There exist numerous arguments and evidences concerning the absence of alteration (taḥrīf) in the Qurʾān. Among these, the most evident and clear are the verse under discussion, other Qurʾānic verses, and the historical record of this great heavenly Book. As a preliminary point, it should be noted that the small minority who have suggested the possibility of distortion have limited their claim only to omission within the Qurʾān. No one has proposed that anything has been added to the existing Qurʾān. This distinction is significant and deserves careful consideration. If we reflect upon the role of the Qurʾān in the lives of Muslims—as a constitution, a comprehensive code of life, a program of governance, a sacred revealed scripture, and the very essence of worship—it becomes evident that, in principle, the possibility of alteration is untenable. The Qurʾān was a book that early Muslims constantly recited in their prayers, in mosques, in their homes, and even on the battlefield, where they would draw upon it to affirm the truth of their faith. Historical records show that the teaching of the Qurʾān was sometimes even stipulated as a dower (mahr) for women. It was the central text of all gatherings, introduced to every child at the beginning of life, and indispensable for anyone seeking knowledge of Islam. Indeed, this Qurʾān—this very Qurʾān—is that same Book. Given such circumstances, can it seriously be imagined that any alteration or change occurred in this heavenly scripture—particularly when it has been demonstrated that the Qurʾān was compiled in its present form during the lifetime of the Prophet (peace be upon him), and when memorization (ḥifẓ) of the Qurʾān was rigorously emphasized? In fact, a person’s standing in society was often measured by the extent to which they had memorized the Qurʾān. The number of those who memorized and recited the Qurʾān was so great that historical reports indicate that, during the time of Abū Bakr, approximately four hundred reciters were martyred in a single battle (al‑Bayān fī Tafsīr al‑Qurʾān, p. 260, citing Muntakhab Kanz al‑ʿUmmāl). Similarly, in the incident of Biʾr Maʿūnah, which occurred during the lifetime of the Prophet (peace be upon him), around seventy Qurʾān reciters from among his companions were martyred (Safīnat al‑Biḥār, vol. 1, p. 57). These and similar events clearly demonstrate that the number of Qurʾān memorizers, reciters, and teachers was exceedingly large—so much so that a significant number of them could be martyred in a single engagement. This was to be expected, since the Qurʾān was not merely a constitutional document for Muslims; it was their entire framework of life. Particularly in the early period of Islam, when no other book existed, recitation, memorization, teaching, and learning all revolved around the Qurʾān. It was not a neglected text lying forgotten in a corner of a house or mosque, exposed to alteration or manipulation. The practice of memorizing the Qurʾān has remained a continuous tradition and a great act of devotion among Muslims throughout history. Even in the present era, despite the widespread availability of printed copies—where the Qurʾān is among the most widely published texts in the Islamic world—the tradition of ḥifẓ has retained its significance and prestige. In every region, there has always been a community of memorizers, and this continues to the present day. In many Islamic regions, including the Ḥijāz, institutions known as Taḥfīẓ al‑Qurʾān al‑Karīm exist, where students memorize the Qurʾān as their initial stage of education. Observations from such institutions indicate that numerous young boys and girls are engaged in this pursuit. Reports further indicate that in some countries, such as Pakistan, the number of memorizers reaches into the millions. As noted in Dāʾirat al‑Maʿārif Farīd Wajdī, memorization of the entire Qurʾān has historically been a requirement for admission to institutions such as al‑Azhar University in Egypt, with a portion of evaluation marks allocated specifically to this purpose. In summary, the uninterrupted tradition of memorizing the Qurʾān, established through the instruction and emphasis of the Prophet (peace be upon him) and sustained across generations, serves as decisive evidence. In light of such circumstances, can any credible possibility of alteration in the Qurʾān reasonably be entertained?

In addition to all these considerations, the issue of the scribes of revelation (kuttāb al‑waḥy) is also worthy of careful attention. These were individuals who, by the command and emphasis of the Prophet (peace be upon him), would record the Qurʾānic verses as they were revealed. Their number has been reported to range from fourteen to forty‑three. Abū ʿAbd Allāh al‑Zanjānī, in his valuable work Tārīkh al‑Qurʾān, writes: “کان للنبی کتاباً یکتبون الوحی وھم ثلاثة و اربعون اشھر ھم الخلفاء الاربعة و کان الزمھم للنبی زید بن ثابت و علی بن ابی طالب علیہ السلام.” The Prophet (peace be upon him) had a group of scribes who would record the Revelation, and their number was forty‑three; among the most prominent of them were the khulafāʾ al‑arbaʿa, while those most closely attached to the Prophet in this regard were Zayd ibn Thābit and ʿAlī ibn Abī Ṭālib (peace be upon him) (Tārīkh al‑Qurʾān, p. 34). A Book that was recorded by such a large number of scribes cannot reasonably be considered susceptible to alteration by any individual or group.

It is noteworthy that an examination of the statements of the great leaders of Islam indicates that, from the earliest period of Islam, they unanimously invited people to recite, study, and act upon this very Qurʾān in its present form. This fact itself demonstrates that this heavenly Book has existed, from the initial period of Islam onward, as an unaltered and preserved compilation. The words of ʿAlī (peace be upon him) in Nahj al‑Balāghah serve as a living testimony to this claim. In Sermon 133, he states: “وکتاب اللہ بین اظھر کم، ناطق لایعیالسانہ، و بیت لاتھدم ارکانہ، و عزلاتھزم اعوانہ.” The Book of God is among you, a speaking reality whose tongue never falters. It is a structure whose pillars are never demolished, and a source of strength whose supporters are never overcome. In Sermon 176, he says: “و اعلموا ان ھذا القراٰن ھو الناصح الذی لا یغش والھادی الذی لا یضل.” Know that this Qurʾān is an advisor that never deceives, and a guide that never leads astray. Furthermore, in the same sermon: “وما جالس ھذا القراٰن احد الاقام عنہ بزیادة او نقصان، زیادة من ھدی، او نقصان من عمی.” No one sits with this Qurʾān without rising from it with either an increase or a decrease—an increase in guidance or a decrease in misguidance. At the conclusion of this sermon, it is stated: “ان اللہ سبحانہ لم یعظ احداً بمثل ھذا القراٰن، فانہ حبل اللہ المتین و سببہ الامین.” God has not admonished anyone with anything comparable to this Qurʾān, for it is the firm rope of God and His trustworthy means. In Sermon 198, it is likewise stated: “ثم انزل علیہ الکتاب نوراً لا تطفا مصابیحہ، و سراجاً لا یخبو توقدہ، و منھاجاً لا یضل نہجہ و فرقاناً لا یخمد برھانُہ.” Then He revealed upon His Prophet a Book that is a light whose lamps are never extinguished, a lamp whose flame never fades, a path whose course does not lead astray, and a criterion between truth and falsehood whose proof never ceases. Such expressions are found in abundance in the words and teachings of ʿAlī (peace be upon him) and other religious authorities. If it were assumed, hypothetically, that the hand of alteration had reached this heavenly Book, would it still have been possible for them to call people toward it and to describe it as a guide, a criterion between truth and falsehood, an unfading light, an ever‑illuminating lamp, the firm rope of God, and His trustworthy and reliable means?

In principle, after accepting the finality of the Prophet of Islam (PBUH & His Pure Progeny) and after acknowledging that the religion of Islam is the final divine religion and that the message of the Quran will remain until the end of the world, how can it be believed that God would not protect this sole authority of Islam and the Final Prophet? With Islam being destined to remain for thousands of years, to be eternal, and to last until the end of the world, can the concept of the corruption of the Quran have any meaning?

The traditions of Thaqalayn, which have been transmitted from the Prophet of Islam (peace be upon him) through numerous reliable and well‑established chains, constitute yet another proof of the authenticity of the Qurʾān and its preservation from every form of alteration. According to these narrations, the Prophet (peace be upon him) declared: “I am departing from among you and leaving behind two weighty trusts: the first is the Qurʾān, and the second is my Ahl al‑Bayt. If you hold firmly to them, you will never go astray.” These traditions, regarded as mutawātir, have been reported in numerous Sunni sources through a large group of Companions, including Abū Saʿīd al‑Khudrī, Zayd ibn Arqam, Zayd ibn Thābit, Abū Hurayrah, Ḥudhayfah ibn Usayd, Jābir ibn ʿAbd Allāh al‑Anṣārī, ʿAbd Allāh ibn Ḥanṭab, ʿAbd ibn Ḥumayd, Jubayr ibn Muṭʿim, Ḍamrah al‑Aslamī, Abū Dharr al‑Ghifārī, Abū Rāfiʿ, and Umm Salamah, among others. Such a statement would not be meaningful with respect to a book that had undergone alteration.

Regardless of all these aspects, the Quran has been introduced as a criterion for judging true and false narrations and hadiths. Many narrations that have come in the sources of Islam state that if you doubt whether a hadith is true or false, present it before the Quran. The hadith that is in accordance with it is true, and the hadith that is in opposition to it is false and wrong. Suppose that the Quran had been altered even by way of omission; even then, it would never have been possible for it to be introduced as the touchstone for judging truth and falsehood.

The issue of taḥrīf (alteration) has been supported, by some, through various narrations which constitute their most significant documentary basis; however, these narrations have either not been properly understood in their true sense or their chains of transmission have not been critically examined, leading to erroneous interpretations. Such narrations may be classified into several categories: First, there are narrations stating that after the passing of the Prophet (peace be upon him), ʿAlī (peace be upon him) began to compile the Qurʾān. Upon completing it, he presented it to a group of Companions gathered around the center of the caliphate, but they declined to accept it. Thereupon, ʿAlī (peace be upon him) said that they would never see it again. However, careful analysis reveals that the Qurʾān compiled by ʿAlī did not differ from the existing Qurʾān in content; rather, the differences were of three kinds: First, the arrangement of the verses and sūrahs followed the order of revelation. Second, the occasions of revelation (shaʾn al‑nuzūl) were recorded alongside each verse and sūrah. Third, the explanations (tafsīr), including teachings heard from the Prophet (peace be upon him), as well as references to nāsikh and mansūkh, were included. Thus, his compilation contained no additional Qurʾānic material; rather, it combined the Qurʾān with its authoritative interpretation, contextual background, and explanatory elements. A report in Kitāb Sulaym ibn Qays—cited in Biḥār al‑Anwār, vol. 13, p. 11—indicates that ʿAlī (peace be upon him), upon observing the lack of loyalty among companions, devoted himself to compiling the Qurʾān, including its interpretation and legal distinctions, and refrained from public engagement until its completion. Second, another category of narrations refers to taḥrīf maʿnawī (semantic alteration). As is known, taḥrīf can be of three types: (1) taḥrīf lafẓī—alteration in wording or text, which all recognized Muslim scholars categorically reject. (2) taḥrīf maʿnawī—misinterpretation or distortion of meaning contrary to the intended sense of the verses. (3) taḥrīf ʿamalī—failure to act in accordance with the teachings of the Qurʾān. An example is a narration attributed to Abū Dharr in Tafsīr ʿAlī ibn Ibrāhīm, in which the Prophet is reported to have stated, with reference to یوم تبیض وجوہ و تسود وجوہ (Āl ʿImrān 106), that people would be questioned about thaqalayn, and some would confess neglect of the Qurʾān. Here, taḥrīf refers to abandoning or misinterpreting its teachings, not textual alteration. Third, there are narrations that appear to support textual alteration but are in reality fabrications attributed by adversaries, deviants, or the uninformed, intending to undermine the authority of the Qurʾān. Among these are numerous reports attributed to Aḥmad ibn Sayyārī—numbering, according to some estimates, up to 188—which are cited extensively in works such as Faṣl al‑Khiṭāb. However, scholars of ʿilm al‑rijāl have identified Sayyārī as unreliable, even accusing him of extremism, doctrinal corruption, and fabrication. Reports indicate that Imām al‑Jawād (peace be upon him) himself rejected his claims. Some of these fabricated narrations are manifestly absurd. For example, one claim alleges that more than one‑third of the Qurʾān is missing between clauses of a verse in Sūrah al‑Nisāʾ (3). Such a claim would imply the disappearance of approximately fourteen ajzāʾ of the Qurʾān—an assertion that is entirely untenable given the wide transmission, memorization, and constant recitation of the Qurʾān throughout Islamic history. Efforts to rely upon works such as Faṣl al‑Khiṭāb are similarly untenable. It has been reported, for instance by Āqā Buzurg Ṭihrānī, that the author himself clarified that the views presented therein did not represent his own doctrinal belief but were part of a critical discussion, and that a more appropriate title would have been Faṣl al‑Khiṭāb fī ʿAdam Taḥrīf al‑Kitāb. Finally, it may be observed that attempts to attribute such views often arise from bias or external efforts to weaken the Qurʾān’s authority. Historical examples of distorted publications demonstrate that even minor alterations are quickly recognized by scholars, memorizers, and reciters, rendering such attempts futile. As stated in the Qurʾān: یریدون ان یطفوٴا نور اللہ بافواھھم و یابی اللہ الا ان یتم نورہ ولو کرہ الکافرون (al‑Tawbah 32).

See ayat 15 for tafseer.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

In these verses, reference is made to the lives of earlier prophets and the hardships they faced in confronting misguided and obstinate communities, in order to console the Prophet (peace be upon him) and the believers in the difficulties encountered in conveying their message. It is first stated: “وَلَقَدْ اَرْسَلْنَا مِنْ قَبْلِكَ فِی شِیَعِ الْاَوَّلِینَ”—We indeed sent messengers before you among the former communities. However, those people were so stubborn and harsh in disposition that “وَمَا یَأْتِیهِم مِّن رَّسُولٍ إِلَّا كَانُواْ بِهِ یَسْتَهْزِءُونَ”—whenever a messenger came to them, they mocked and ridiculed him.

The ridicule of the prophets took place for several reasons: First, it was intended to diminish the dignity and stature of the prophets and to distance truth‑seekers from them. Second, due to their inability to respond to the compelling and irrefutable arguments presented by the divine messengers, such individuals resorted to mockery as a means of evasion; that is, they employed the strategy of the ignorant and irrational in the face of a strong and logical discourse. Third, since the prophets were reformers who opposed unsound traditions and customs, the ignorant and prejudiced, who regarded such customs as permanent and unquestionable, found their message strange and reacted with derision. Fourth, they engaged in ridicule in order to keep their dormant conscience suppressed, so that a sense of responsibility and accountability would not awaken within them. Fifth, many prophets lived simple and materialy modest lives. Those who judged worth solely by outward displays such as wealth, luxurious attire, and material comfort—being blinded in their perception—found it inconceivable that one lacking worldly wealth could act as a guide over affluent individuals, and thus they mocked them. Finally, they recognized that accepting the call of the prophets would impose limits upon their desires and passions, restrict their unrestrained freedom, and place upon them obligations and responsibilities. Consequently, they resorted to ridicule in order to escape these duties and restraints. After this, it is stated: “كَذَٰلِكَ نَسْلُكُهُ فِی قُلُوبِ الْمُجْرِمِینَ”—thus do We cause it to pass into the hearts of the wrongdoers. Yet despite such preaching, emphasis, rational exposition, and the manifestation of miracles, these obstinate and mocking individuals do not believe in it—“لَا يُؤْمِنُونَ بِهِ”. This pattern is not limited to them; rather, the same has been the established practice of earlier peoples—“وَقَدْ خَلَتْ سُنَّةُ الْأَوَّلِينَ”. Such immersion in desires and persistence in falsehood leads to a state where, even if a gate were opened for them in the sky and they were to ascend continually therein—“وَلَوْ فَتَحْنَا عَلَيْهِم بَابًا مِّنَ السَّمَاءِ فَظَلُّوا فِيهِ يَعْرُجُونَ”—they would still say: “إِنَّمَا سُكِّرَتْ أَبْصَارُنَا”—our vision has been obscured; rather, we are a people who have been bewitched—“بَلْ نَحْنُ قَوْمٌ مَّسْحُورُونَ”. There is, therefore, no cause for astonishment if a human being reaches such a degree of obstinacy, for the pure human spirit and uncorrupted fiṭrah, which are inherently capable of perceiving truth and reality, may gradually fall into darkness under the influence of sin, ignorance, and hostility toward truth. In the initial stages, purification remains possible; however, if such a condition becomes firmly ingrained and develops into a settled disposition (malakah), it becomes difficult to remove. At that stage, the perception of truth is distorted: even the most decisive rational arguments and the clearest empirical evidence fail to influence the individual, and the matter may progress to the denial of both rational and perceptible realities.

"Shiya'" is the plural of "Shia." "Shia" refers to a community and group whose members possess a common line [of thought]. In *Mufradat*, Raghib has said: "Shiya'" is from the root "shiyaa'," meaning to spread and to strengthen. "Shaa'a al-khabar" is said when news becomes widespread and strong. "Shaa'a al-qawm" is said when a community spreads out and becomes numerous. And "Shia" refers to those people through whom a person becomes strong. The late Tabarsi, in *Majma' al-Bayan*, considers its origin to be "mushaaya'at," meaning to follow, and says that Shia means follower and adherent. And the Shia of Ali (peace be upon him) are those who are the followers of Hazrat Ali (peace be upon him) and believe in his Imamate. This famous hadith of the Noble Prophet (PBUH) is narrated from Hazrat Umm Salama. Shi'atu 'Aliyyin hum al-fa'izuna yawm al-qiyamah (The successful ones on the Day of Resurrection are the followers of Ali (peace be upon him)) This hadith also indicates this same meaning. In any case, whether we consider the origin of this word to be "shiyaa'," meaning to spread and strengthen, or know it as "mushaaya'at," meaning to follow... it is evidence of the existence of a kind of intellectual and ideological cohesion within the concept of Shia and Tashayyu' (Shi'ism). Incidentally, the use of the term "Shiya'" for past nations is evidence that they did not act in a scattered manner against the prophets; rather, they possessed a common line [of thought] and a single program that was strengthened by coordinated actions. If the misguided people take such coordinated actions together, then should the true followers of the path of truth not adopt harmony and joint planning on their path?

This expression indicates that God causes His signs to reach the hearts of the wrongdoers in such a manner as though they have penetrated deeply within them. However, regrettably, due to lack of receptivity and readiness, these signs do not remain within; rather, they depart again—just as nourishing and beneficial food is not absorbed by a diseased or disordered stomach. This reality is well conveyed by the expression “نسلکہ”, whose root derives from “سلوک”, signifying the act of causing something to pass through or enter. Thus, the pronoun in “نسلکہ” refers back to “ذکر” (the Qurʾān), mentioned in the preceding verses, while the pronoun in the subsequent phrase “لایؤمنون بہ” likewise refers to the same meaning. Accordingly, there is complete coherence between the two pronouns. A similar usage of this expression may be observed in Sūrah al‑Shuʿarāʾ (200–201). Some have suggested that the pronoun in “نسلکہ” refers instead to mockery (istihzāʾ), inferred from the previous verse. According to this view, the meaning would be that ridicule has been instilled in their hearts as a consequence of their sins and obstinacy. However, even if this interpretation were otherwise acceptable, it disrupts the harmony between the pronouns, and this deficiency is sufficient to indicate its weakness. Furthermore, this expression implies that the duty of those who convey the message of truth is not limited merely to delivering it to people’s ears; rather, they must employ all available means to ensure that it penetrates the heart and becomes deeply internalized. In this way, truth becomes effective and transformative for those who seek it, and a complete argument (itmam al‑ḥujjah) is established against the obstinate. Accordingly, all auditory, visual, and practical methods should be utilized. Historical narratives and illustrative accounts should be employed, and literature, poetry, art, and other forms of expression should be engaged in a genuine and reformative manner, so that words of truth may firmly take root within human hearts.

The criticisms and conspiracies employed by the advocates of falsehood against the prophets, aimed at distancing people from the men of God, are neither new nor limited to any particular time or place. Rather, as indicated by the above expressions, such schemes have existed among misguided nations since ancient times. Therefore, there is no need to be intimidated by them, nor should one allow despair or hopelessness to take root within oneself. Likewise, one should not be fearful of the numerous difficulties generated by opponents. This serves as a powerful source of consolation and reassurance for all seekers of truth. If one assumes that it is possible, in any era or region, to propagate the call of truth and raise the banner of tawḥīd without encountering strong opposition from stubborn adversaries, one is evidently under a serious misapprehension. The divine prophets and their sincere followers never succumbed to despair in the face of such resistance; rather, it was incumbent upon them to deepen and expand their message continuously with each passing day.

This expression, together with the subsequent clauses in the verses under discussion, clearly indicates that if a gate in the sky were opened for them (and apparently “sky” here refers to the surrounding atmosphere of the earth, which is not easily accessible), and they were to ascend and descend continuously in broad daylight, even then, due to their extreme obstinacy, they would still say that their vision had been confounded and that they had been subjected to some form of sorcery. It should be noted that the term “ظَلُّوا” indicates the continuation of an action during the daytime; in Arabic, this expression is not used for actions occurring at night. For the night, the expression “باتوا” is employed, derived from the root “بیوتة” (to spend the night). Most exegetes have adopted this interpretation. However, it is surprising that some have suggested that the pronoun in “ظَلُّوا” refers to the angels—meaning that even if the angels were seen with their own eyes ascending and descending from the sky, they still would not believe. Apart from the fact that this interpretation does not accord with the context of the preceding and following verses—which generally concern the polytheists (and the mention of angels appears only in a limited portion of earlier passages, making such a referent unlikely)—it also weakens the rhetorical force of the discourse. The intended meaning of the Qurʾān is that even if these individuals themselves were, in a miraculous manner, to ascend to the sky in broad daylight and return, they would still refuse to submit to the truth.

The term “سُکِّرَت”, derived from the root “سکر”, denotes the sense of being covered or obscured. Thus, the obstinate disbelievers claim that their vision has, as it were, been veiled; and even if they perceive themselves ascending toward the sky, they interpret this as mere illusion. This corresponds to what is termed in Persian as “چشم بندی” or visual deception, that is, a form of illusion whereby, due to manipulation, one is unable to perceive reality correctly and instead experiences a distorted impression. The subsequent expression “بَلْ نَحْنُ قَوْمٌ مَسْحُورُونَ” (rather, we are a people subjected to sorcery), although visual illusion itself may be considered a form of magic, appears to suggest a further intensification of denial. It implies that the matter has gone beyond mere sensory deception, to the extent that they consider their entire being to have been enchanted. In this state, not only their sight, but their entire perceptive faculty is assumed to be under the influence of magic, such that all they experience is regarded as contrary to reality. In other words, if a person were physically taken upward and then brought back down, he would experience this not only through sight but through his entire being. Thus, even if their vision were entirely deceived, they would still perceive movement through other faculties. Accordingly, if such individuals were taken to the sky, they might initially claim that their vision had been deluded; yet upon realizing that the experience extends beyond sight, they would assert instead that their entire existence has been affected by sorcery from head to toe.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

In these verses, reference is made to a particular aspect of the system of creation as an evidence for tawḥīd and knowledge of God, thereby completing the earlier discussion concerning the Qurʾān and prophethood. It is first stated: “وَلَقَدْ جَعَلْنَا فِی السَّمَاءِ بُرُوجًا”—We have placed constellations in the sky. The term “بُرُوج” is the plural of “بُرْج”, whose primary meaning is manifestation or prominence. For this reason, the towers of a city wall or a prominent position within an army are referred to as burj, because of their conspicuous appearance. Similarly, when a woman displays her adornment openly, it is described as “تبرجت المرأة”. In the celestial context, these burūj refer to the stations or constellations associated with the movement of the sun and the moon. In more precise terms, when observed from the earth, the sun and the moon appear, at different times of the year, within distinct celestial formations (that is, groupings of stars forming recognizable shapes, known as constellations). Hence, it is said that the sun passes through burj al‑ḥamal, al‑thawr, al‑mīzān, al‑ʿaqrab, or al‑qaws. The existence of these celestial stations, the systematic progression of the sun and moon through them, and the orderly pattern governing these movements—which underlies the measurement of time within the cosmos—constitute a clear indication of the knowledge and power of the Creator. This precise, continuous, and finely regulated system reflects an ordered plan and purpose within creation. The more deeply one reflects upon it, the more one draws closer to recognition of the Creator. It is then stated: “وَزَیَّنَّاھَا لِلنَّاظِرِینَ”—We have adorned the sky for those who observe. The pronoun in “زَیَّنَّاھَا” refers to “السَّمَاء”, which, though grammatically singular, is treated as a feminine noun. When one gazes at the sky on a clear, star‑filled night, one observes clusters of stars dispersed across its expanse, as though each group forms its own assembly. Some appear luminous and fixed, while others sparkle and seem to beckon attention, creating a striking and captivating spectacle. With the appearance of the moon in its various phases among these stars, the beauty and wonder of the scene are further enhanced. After sunset, stars gradually emerge, as if appearing from behind a veil, while at dawn they recede before the overwhelming light of the sun. Apart from its aesthetic qualities, the sky, with its innumerable mysteries and precise organization, has long attracted the attention of scholars and observers. In the present age, through advanced telescopes and instruments, new insights into these vast systems continue to be revealed, affirming the richness and depth of this cosmic order. The subsequent verse states: “وَحَفِظْنَاھَا مِنْ کُلِّ شَیْطَانٍ رَجِیمٍ”—We have protected it from every accursed Satan. However, “إِلَّا مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُبِینٌ”—except for those who attempt to overhear, whom a clear shooting star pursues and drives away.

In the final of the verses under discussion, commentators have expressed extensive and varied interpretations, each adopting a particular methodological approach and arriving at distinct conclusions. Since an identical theme appears in Sūrah al‑Ṣāffāt (verses 6–7) and Sūrah al‑Jinn (verse 9), and because such matters may give rise to questions for those unfamiliar with the subject, it is appropriate first to review the opinions of major exegetes, and then to present the view that appears preferable. 1. The approach of restraint and non‑specification: Some commentators, such as the author of Fī Ẓilāl al‑Qurʾān, have treated these verses in a general manner, suggesting that they pertain to realities beyond human comprehension and should not be examined in detail. He argues that such matters belong to the unseen (ghayb), and since they do not directly affect practical religious life, they need not be investigated. This approach, however, appears difficult to accept, as the Qurʾān is fundamentally a book of guidance, instruction, and life‑formation, and it is unlikely to include elements devoid of significance for human understanding and reflection. 2. The literalist interpretation: A significant group of exegetes, particularly among earlier commentators, insist upon preserving the apparent meaning of the text. According to them, “السماء” refers to the physical sky, “الشهاب” to the fiery meteors observed in the atmosphere, and “الشياطين” to rebellious beings attempting to ascend to the heavens in order to eavesdrop on celestial information. These meteors, in turn, repel them. This interpretation seeks to maintain the literal coherence of the expressions found in the verses. 3. The symbolic (tamthīlī) interpretation: Another group of exegetes—among them the author of Tafsīr al‑Mīzān and Ṭanṭāwī in al‑Jawāhir—have understood these expressions symbolically (symbolic). According to this perspective, the descriptions employ sensory imagery to convey metaphysical realities. In al‑Mīzān, it is stated that earlier explanations were based on outdated cosmological assumptions, such as concentric celestial spheres. Instead, these verses are interpreted as a figurative representation: - The “sky” signifies a higher, metaphysical or malakūtī realm beyond the physical world. - The “angels” inhabit this higher domain of reality. - The “shayaṭīn” represent forces or entities seeking access to hidden knowledge. - The “shooting stars” symbolize spiritual forces that repel and prevent such intrusion, since such realities cannot be grasped by impure or unworthy beings. Similarly, Ṭanṭāwī interprets these expressions in a moral and intellectual sense. According to him, those who are characterized by deceit, hypocrisy, or intellectual blindness are unable to access the deeper truths of the universe. Only those possessing sincerity, knowledge, and spiritual refinement can comprehend higher realities. Thus, exclusion from the “heavens” symbolizes intellectual and spiritual incapacity rather than physical prevention. He further elaborates that just as certain individuals remain confined within limited worldly concerns and incapable of perceiving higher truths, they are, metaphorically, repelled from accessing deeper knowledge. In this sense, “شهاب” may represent the destructive forces of selfish desires—such as greed, envy, and egotism—that prevent the human being from perceiving higher reality. 4. Additional interpretive proposals: Some modern interpretations have attempted to relate these verses to scientific phenomena, such as electromagnetic waves or cosmic signals, suggesting that certain beings may attempt to access such information but are repelled by stronger forces. However, such explanations remain speculative and are not firmly grounded in the textual framework. Conclusion: These diverse interpretations illustrate the range of exegetical approaches applied to these verses: - a reserved approach that avoids detailed explanation, - a literalist approach maintaining physical meanings, - and a symbolic approach interpreting the language as metaphorical representation of higher realities. Each reflects a distinct method of understanding Qurʾānic discourse, particularly in matters relating to unseen or metaphysical phenomena.

In interpreting these verses, the discussion has become extensive. In order to arrive at a comprehensive conclusion, attention should be given to several key points: First, the term “سماء” (sky) is used in many Qurʾānic verses in both physical and non‑physical senses. For example, in Sūrah al‑Aʿrāf (40) it is stated: “إن الذين كذبوا بآياتنا واستكبروا عنها لا تفتح لهم أبواب السماء”. Here, the “opening of the heavens” may be understood metaphorically as closeness to God. Similarly, in Sūrah Fāṭir (10): “إليه يصعد الكلم الطيب والعمل الصالح يرفعه”. It is evident that righteous deeds and pure words do not physically ascend to the material sky; rather, they rise toward the مقام of divine قرب and attain spiritual elevation. Likewise, expressions such as “أنزل” and “نزل” regarding the Qurʾān indicate its descent from the divine realm into the heart of the Prophet. In Sūrah Ibrāhīm (24), the analogy of a blessed tree is given: “أصلها ثابت وفرعها في السماء”. Here too, “sky” signifies elevation and exalted status, not merely physical space. Reports also indicate that the deeds of disbelievers do not ascend to the heavens, signifying again a non‑material meaning. Thus, it may be concluded that “سماء” is employed in both material and metaphysical senses within the Qurʾān. Second, the term “نجوم” (stars) also possesses both physical and symbolic meanings. Physically, it refers to the celestial bodies visible in the sky. Symbolically, it may refer to scholars and great personalities who illuminate human societies. Just as travelers in darkness rely on stars for guidance across land and sea, ordinary people in society rely upon learned and righteous leaders for direction in life. A well‑known report states: “مثل أصحابي فيكم كمثل النجوم بأيهم اقتدي اهتدي”. Similarly, in Sūrah al‑Anʿām (97): “وهو الذي جعل لكم النجوم لتهتدوا بها في ظلمات البر والبحر”. Narrations interpret such “stars” as referring to the family of the Prophet, indicating their guiding function. Third, various narrations suggest that the prevention of devils from ascending to the heavens and their being repelled by “شهاب” began at specific prophetic moments—partially during the time of ʿĪsā (peace be upon him) and completely at the birth of the Prophet Muḥammad (peace be upon him). From these considerations, it may be inferred that “سماء” here refers to a spiritual realm—the domain of truth, faith, and higher realities. The “شیاطین” represent forces of temptation that seek to penetrate this realm and influence the hearts of believers. In contrast, the “stars” and “shooting flames” (شہاب) symbolize divine guides—prophets, imams, and scholars—who repel such influences through knowledge and spiritual insight. This interpretation also clarifies the connection between ascent to the heavens and access to hidden knowledge, since the physical sky contains no such information beyond observable phenomena. Moreover, modern knowledge indicates that meteors arise within the earth’s atmosphere and are not phenomena of outer space in themselves, which further supports a non‑literal understanding in this context. In summary, the cumulative evidence suggests that the “heaven” referred to in these verses denotes the realm of truth and higher reality, while devils symbolize deceptive influences attempting to gain access to it, and the “stars” and “flames” represent divine guidance that prevents such intrusion. However, it must be acknowledged that the Qurʾān is an inexhaustible source of meaning, and it remains possible that future scholars may uncover further dimensions of these verses that are not yet fully understood.

See ayat 21 for tafseer.

See ayat 21 for tafseer.

In these verses, a segment of the signs of creation and manifestations of divine greatness upon the earth is presented so as to complete the preceding discussion. Attention is first directed toward the earth: “وَالْاَرْضَ مَدَدْنَاهَا”—We have spread out the earth. The term “مَدّ” signifies expansion and extension. It most plausibly refers to the emergence of dry land from beneath water, since it is understood that in the earliest stages the surface of the earth was submerged under widespread waters due to prolonged rainfall. Gradually, as waters receded and settled into depressions, landmasses became exposed. This process is described in Islamic sources as “دحو الارض”. Reference is then made to the creation of mountains, which constitute another sign of divine unity due to their many benefits: “وَاَلْقَیْنَا فِیهَا رَوَاسِیَ”. Although the expression “القاء” (to place or cast) is used, mountains are in reality formations resulting from geological processes such as cooling and internal pressures or volcanic activity. Here, the expression implies creation or establishment. The term “رواسی”—the plural of “راسیہ”—conveys stability and firmness, indicating that mountains themselves are fixed and also contribute to the stability of the earth and the conditions necessary for life. They play important roles in moderating environmental forces, preserving water resources in the form of snow and springs, and maintaining equilibrium in the natural order. The discourse then turns to plant life as a fundamental component of existence: “وَاَنْبَتْنَا فِیهَا مِنْ كُلِّ شَیْءٍ مَوْزُونٍ”. The expression “موزون” (measured, proportioned) indicates that all plant life is created according to precise balance and proportion. Every aspect—branch, leaf, flower, fruit, and seed—exists within a carefully determined system reflecting intricate order and design. Each form of vegetation, among countless varieties, serves as a sign of the Creator. This expression has also been interpreted to include the formation of minerals within the earth, since the term “انبات” may also be applied to such processes. Reports from Imām Muḥammad al‑Bāqir (peace be upon him) indicate that this verse may encompass the creation of metals and precious resources within mountains. Furthermore, the term may be understood in its most comprehensive sense to include all forms of created existence, including humans, as reflected in “وَاللّٰهُ اَنْبَتَكُمْ مِنَ الْاَرْضِ نَبَاتًا” (Nūḥ 17). The discussion then broadens to encompass all means of sustenance: “وَجَعَلْنَا لَكُمْ فِیهَا مَعَایِشَ”. The term “معایش”—plural of “معیشة”—denotes all means, conditions, and provisions necessary for life. These include not only plant and mineral resources but all forms of livelihood accessible to humans. The phrase “وَمَنْ لَسْتُمْ لَهُ بِرَازِقِینَ” has been interpreted in two ways: First, that God provides sustenance for all creatures, including those beyond human ability to sustain. Second, that even those creatures placed under human care ultimately receive their sustenance from God, although humans may act as intermediaries. The first interpretation is more comprehensive, emphasizing that divine provision encompasses all living beings. This is supported by traditions indicating that sustenance has been apportioned for all forms of life. Finally, the concluding verse addresses a fundamental question: why does God not grant unlimited provision so that humans would be freed from effort? The answer is given: “وَاِنْ مِنْ شَیْءٍ اِلَّا عِنْدَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ اِلَّا بِقَدَرٍ مَعْلُومٍ”. All treasures reside with God, yet they are distributed according to a precise measure. This limitation does not arise from any deficiency in divine power but reflects wisdom and order within creation. If provision were granted without limit, it would lead to فساد and deviation, as indicated in “ولو بسط الله الرزق لعباده لبغوا في الأرض ولكن ينزل بقدر ما يشاء”. Effort and striving thus serve an essential function: they preserve vitality, discipline, and engagement in human life. Just as extreme poverty leads to hardship and deviation, excessive abundance may result in فساد and moral decline. Balance, therefore, is essential, and the measured distribution of sustenance forms part of the divine system designed to refine and develop human beings through purposeful endeavor.

1. What are the خزائن of God? In numerous Qurʾānic verses, reference is made to God’s “خزائن”. It is said that the خزائن of the heavens and the earth belong to Him, or that the خزائن of all things are with Him. The term “خزائن” is the plural of “خزانہ”, which denotes a place where a person gathers and preserves wealth. It is derived from the root “خزن”, meaning to safeguard or store something. It is evident that gathering and storing resources is an action associated with beings of limited power, who cannot produce whatever they need at all times. Therefore, they accumulate and preserve what they anticipate will be needed in the future. However, such a concept cannot literally apply to God, whose power is unlimited. For this reason, some exegetes, such as al‑Ṭabrisī in Majmaʿ al‑Bayān, Fakhr al‑Rāzī in Tafsīr al‑Kabīr, and al‑Rāghib in Mufradāt, have interpreted “خزائن اللہ” as referring to divine determinations (maqādir ilāhiyyah). That is, all things exist within the boundless power and knowledge of God, and He brings into existence only that which is required and deemed appropriate according to wisdom. Other exegetes have suggested that “خزائن اللہ” refers to the totality of realities that exist in higher forms beyond the physical world, from which only limited manifestations appear in the material realm. However, the expression “عندنا” (with Us) aligns more clearly with the first interpretation. In any case, the use of such expressions does not literally imply storage as understood in human terms; rather, God speaks to human beings in language familiar to them. It also becomes clear that restricting the meaning of “خزائن” merely to water or rain lacks textual support and does not correspond to the breadth of the verse. 2. Spatial and non‑spatial descent (نزول): As noted earlier, the concept of “نزول” does not always signify physical descent from a higher place to a lower one. It may also indicate bestowal or granting of favor. When a great benefactor grants a blessing to someone under his authority, it may be described metaphorically as “sending down.” Accordingly, the Qurʾān uses this term for divine blessings, whether they descend physically—such as rain—or originate within the earth—such as livestock. For example: “وَأَنزَلَ لَكُم مِّنَ الْأَنْعَامِ ثَمَانِیَةَ أَزْوَاجٍ” (al‑Zumar 6), “وَأَنزَلْنَا الْحَدِیدَ” (al‑Ḥadīd 25). In such contexts, “نزول” and “انزال” signify creation, provision, and origination. Since these acts proceed from God toward human beings, they are described using the language of descent.

The Qurʾān repeatedly states that God possesses khazāʾin—the خزائن of the heavens and the earth belong to Him, and the خزائن of all things are with Him. The term “خزائن” is the plural of “خزانہ”, which denotes a place where a person gathers and preserves wealth. It is derived from the root “خزن”, meaning preservation and safeguarding. It is evident that accumulating and storing resources is an act performed by one whose power is limited and who cannot obtain whatever is needed at all times; thus, when able, such a person stores what may later be required. However, such a concept cannot, in a literal sense, be attributed to God. For this reason, some exegetes—such as al‑Ṭabrisī in Majmaʿ al‑Bayān, Fakhr al‑Rāzī in Tafsīr al‑Kabīr, and al‑Rāghib in Mufradāt—have interpreted “خزائن اللہ” as referring to divine determinations (maqādir ilāhiyyah), meaning that all things exist within the boundless domain of divine power, from which God brings into existence whatever amount is appropriate and necessary in accordance with wisdom. Other exegetes have suggested that “خزائن اللہ” refers to the totality of realities that exist beyond the material world, while only limited manifestations of those realities appear within the physical realm. Although this interpretation is, in principle, acceptable, the expression “عندنا” (“with Us”) is more consistent with the first interpretation. In any case, expressions such as “خزائن اللہ” are not to be understood in their ordinary human sense; rather, they are employed because God addresses people in language familiar to them. From this discussion, it also becomes clear that restricting the meaning of “خزائن” solely to water or rain lacks any sound basis and does not accord with the comprehensive scope of the verse.

As we have indicated before, *nuzool* (the background of the revelation of Ayat) does not always mean a spatial the background of the revelation of Ayat, i.e., coming down from above, but sometimes it also has the meaning of a bestowment from a high station. For example, when a great blessing is given by a great person to subordinates, it is expressed as *nuzool*. On this basis, this word has been used in the Holy Quran for the blessings of God, whether they descend from the sky, for example, rain, or are nurtured on the earth, for example, animals, as is in Surah Zumar, verse 6: وانزل لکم من الانعام ثمانیة ازواج (And He sent down for you eight kinds of quadrupeds.) Also, regarding iron, in Surah Hadid, verse 25: و انزل الحدید We sent down iron. Similarly, there are other examples as well. In summary, "nuzool" and "inzaal" here are in the sense of existence, bringing into being, and creation. However, since it is from God for His servants, this type of expression has been used.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

In the preceding verses, reference was made to certain secrets of creation and to divine blessings, such as the creation of the earth, mountains, vegetation, and the means of subsistence. In the first of the present verses, attention is directed to the role of winds in the process of rainfall as part of these creative mysteries. The Qurʾān states: “وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ”—We send the winds as fertilizing agents. These winds bring together fragments of clouds, causing them to combine and become prepared for rainfall. Thereafter it is said: “فَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً”—We send down water from the sky, “فَأَسْقَيْنَاكُمُوهُ”—and thereby give you to drink. “وَمَا أَنْتُمْ لَهُ بِخَازِنِينَ”—while you are not its preservers. The term “لَوَاقِح” is the plural of “لاقح”, meaning “fertilizing.” It refers here to winds that unite clouds and prepare them for rain. Some contemporary commentators have interpreted this as referring to pollination of plants through winds; however, although wind indeed plays an important role in that process, the immediate connection in the verse to rainfall indicates that the primary reference is to the formation of rain. The expression beautifully likens clouds to entities that, through the action of winds, are brought together and become productive, yielding rain as their result. The phrase “وَمَا أَنْتُمْ لَهُ بِخَازِنِينَ” may refer either to the inability of humans to control and store rain before its descent, or to their inability to preserve it afterward in large measure. It is God who stores water in the form of snow on mountains or in subterranean reservoirs, from which it later emerges as springs, rivers, and wells. After discussing divine unity, the Qurʾān turns to the subject of life, death, and resurrection: “وَإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ وَنَحْنُ الْوَارِثُونَ”—We give life and cause death, and We are the inheritors. This indicates that life and death are among the most fundamental realities, serving both as evidence for divine power and as a prelude to the doctrine of resurrection. The existence of life itself points to a creator endowed with knowledge and power, while death demonstrates that all beings are dependent and ultimately return to God. It is then stated: “وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنْكُمْ وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ”—We know those who have preceded among you and those who come later. Thus, all human beings and their actions are fully within divine knowledge. On this basis, the verse continues: “وَإِنَّ رَبَّكَ هُوَ يَحْشُرُهُمْ إِنَّهُ حَكِيمٌ عَلِيمٌ”—your Lord will surely gather them, for He is Wise and All‑Knowing. Divine wisdom necessitates that life does not terminate with death. If human existence were limited to this brief worldly life, creation would be rendered purposeless—an idea incompatible with divine wisdom. Rather, this life is a preparation for an eternal existence. Divine knowledge ensures that resurrection and judgment present no difficulty, for every particle and every action is fully encompassed within God’s awareness. Thus, the attributes of divine knowledge and wisdom together constitute a precise and compelling argument for resurrection and the final gathering.

Regarding the interpretation of the verse “لَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنْكُمْ وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ”, commentators have proposed numerous possible meanings. Al‑Ṭabrisī, in Majmaʿ al‑Bayān, has presented six interpretations, while al‑Qurṭubī has mentioned eight possibilities, and Abū al‑Fatḥ al‑Rāzī has set forth approximately ten interpretations. However, upon careful analysis and comparison, it becomes apparent that all these interpretations can be subsumed within a single comprehensive understanding. This is because the expressions “المستقدمين” and “المستأخرين” possess broad semantic scope. They include those who came before and those who came after in terms of chronology, those who advanced in righteous deeds, those who excelled in striving (jihād) and confronting the enemies of truth, as well as those who advance or remain behind even in matters such as the rows of congregational prayer, and similar distinctions. When this comprehensive meaning is taken into account, it becomes evident that all these interpretations can be reconciled and included within the general sense of the verse, which refers to all forms of precedence and delay. A narration reports that the Prophet (peace be upon him) strongly encouraged participation in the first row of congregational prayer. He stated: “God and His angels send blessings upon those who advance in the rows.” As a result of this emphasis, people became eager to occupy the first row. A tribe known as Banū ʿUdhrah, whose homes were distant from the mosque, proposed selling their houses in order to relocate closer to Masjid al‑Nabī and thereby gain access to the first row. At that point, this verse was revealed, indicating that God is fully aware of their intentions. Even if they were to stand in the last row, their sincere intention to participate in the first row would be rewarded accordingly (Majmaʿ al‑Bayān, under the verse in question). It is evident, however, that the specificity of the occasion of revelation does not limit the general and encompassing meaning of the verse.

See ayat 44 for tafseer.

See ayat 44 for tafseer.

See ayat 44 for tafseer.

The previous verses discussed a portion of God's creation and the system of existence. In a similar vein, these verses describe the creation of the great masterpiece of creation, i.e., man. Through numerous meaningful verses, many aspects of this creation have been clarified. First, we will present a summary exegesis of the verses, and after that, we will discuss the important points separately. It is stated: We created man from *ṣalṣāl* (that is, from clay that is dry and makes a sound when struck) which was taken from *ḥama'in masnūn* (hard, dark, altered, and foul-smelling mire) (وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ). And before that, We created the "jinn" from hot and scorching fire (وَالْجَانَّ خَلَقْنَاہُ مِنْ قَبْلُ مِنْ نَارِ السَّمُومِ). In the lexicon, "Samūm" means a scorching wind, as if this wind penetrates all the pores of the human body, because the Arabs call the very small pores of the human body "masām". "Samūm" is also called such a wind due to this connection. The substance "samm" (poison) is also from this, because it penetrates the body and kills or sickens a person. After mentioning the jinn, the Quran returns to the topic of the creation of man. The first conversation of Allah the Exalted with the angels regarding the creation of man is described thus: Remember the time when your Lord said to the angels, He said: I am going to create a mortal from dry clay, taken from dark-colored, foul-smelling mire (وَإِذْ قَالَ رَبُّکَ لِلْمَلَائِکَةِ إِنِّی خَالِقٌ بَشَرًا مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ). When I have fashioned him to completion and breathed into him of My (a noble, pure, and magnificent) spirit, then all of you fall down prostrating to him (فَإِذَاسَوَّیْتُہُ وَنَفَخْتُ فِیہِ مِنْ رُوحِی فَقَعُوا لَہُ سَاجِدِینَ). The creation of man reached its completion, and he was given the body and soul that was appropriate for him, and everything was accomplished. "Then at that time, all the angels prostrated without exception (فَسَجَدَ الْمَلَائِکَةُ کُلُّھُمْ اَجْمَعُونَ). The only one who did not obey this command was "Iblis". Therefore, it is further stated: Except for Iblis, who refused to be among those who prostrated (إِلاَّ إِبْلِیسَ اَبَی اَنْ یَکُونَ مَعَ السَّاجِدِینَ). On this occasion, Iblis was questioned, and God "said to him," O Iblis! Why are you not among those who prostrate? (قَالَ یَاإِبْلِیسُ مَا لَکَ اَلاَّ تَکُونَ مَعَ السَّاجِدِینَ). __________________ Iblis, who was so drowned in arrogance and self-conceit that his intellect and senses had vanished, replied to the Lord's question with great insolence, "I will never prostrate to a mortal whom You have created from dry clay taken from foul-smelling mire" (قَالَ لَمْ اَکُنْ لِاَسْجُدَ لِبَشَرٍ خَلَقْتَہُ مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ). Where is the luminous and shining fire, and where is the black and putrid clay? Can a superior being like me humble himself before an inferior being? What kind of law is this? Because, due to his arrogance and self-conceit, he was unaware of the secrets of creation and had forgotten the blessings of dust, which is the source of all good and blessings. And even more so, he did not deem worthy of consideration the noble and great divine spirit that was in Adam. Suddenly, he fell from his high station. He was no longer worthy to stand in the ranks of the angels. Therefore, Allah the Exalted immediately told him: Get out of here (from Paradise, or from the heavens, or from the ranks of the angels), for you are an outcast (قَالَ فَاخْرُجْ مِنْھَا فَإِنَّکَ رَجِیم). And know that your arrogance has become the cause of your disbelief, and this disbelief has made you forever rejected. Upon you is the curse of God and distance from God's mercy until the Day of Judgment (وَإِنَّ عَلَیْکَ اللَّعْنَةَ إِلَی یَوْمِ الدِّینِ). __________________ When Iblis found himself rejected from the divine court and felt that man was the cause of this misfortune, the fire of malice flared up in his heart, and he resolved to take revenge on the children of Adam. Although the real culprit was he himself, not Adam and not the command of God, his arrogance and self-conceit, which also included his stubbornness, did not allow him to understand this reality. Therefore, he pleaded, "My Lord! Since the matter is so, then grant me respite until the Day of Resurrection." (قَالَ رَبِّ فَاَنْظِرْنِی إِلَی یَوْمِ یُبْعَثُونَ). This request was not so that he could repent, be remorseful for his actions, or seek to make amends, but rather so that he could continue his stubbornness, animosity, enmity, and insolence. God accepted his wish and said, "Indeed, you are among those who are granted respite" (قَالَ فَإِنَّکَ مِنْ الْمُنْظَرِینَ). But not until the Day of Resurrection of the creation, as you wished, but rather for a determined time and period (إِلَی یَوْمِ الْوَقْتِ الْمَعْلُومِ). Regarding what day is meant by "Yawm al-Waqt al-Ma'lūm", the exegetes have mentioned several possibilities: Some have said that it refers to the end of this world and the period of responsibility....is the end, because according to the apparent meaning of the Quranic verses, after it, all creation will perish and only the Being of God will remain. Therefore, Iblis's request was accepted to a certain extent. Some other commentators have said that "the known time" refers to a specific time that God knows and no one else is aware of it, because if God Almighty had made it clear, Iblis would have been more encouraged towards sin and rebellion. Some have also mentioned the possibility that it refers to the Day of Resurrection, because he wanted to live until that day to attain eternal life, and his request was granted, especially since in verse 50 of Surah Al-Waqi'ah, the expression "Yawm al-Waqt al-Ma'lum" (the day of the known time) has also been used for the Day of Resurrection. However, this possibility seems very remote because if this were the case, God would have fully agreed to his request, whereas the apparent meaning of the aforementioned verses is that his request was not fully agreed to, and was only granted until "the day of the known time." In any case, the first exegesis is more in agreement with the spirit and apparent meaning of the verse, and this meaning has also been explicitly stated in some traditions narrated from Imam Sadiq (peace be upon him). (Reference: Nur al-Thaqalayn, Volume 3, Page 13, Hadith 45). At this point, Iblis revealed his inner intention. Although nothing was hidden from God, he said: "My Lord! Because You have led me astray (and this human has provided the means for my misfortune), I will make the material bounties of the earth alluring in their sight, and I will keep man occupied with them, and in the end, I will certainly lead them all astray (قَالَ رَبِّ بِمَا اَغْوَیْتَنِی لَاُزَیِّنَنَّ لَھُمْ فِی الْاَرْضِ وَلَاُغْوِیَنَّھُمْ اَجْمَعِینَ). __________________ But he knew well that his whisperings would never affect the hearts of God's sincere servants and his snares would not be able to trap them. In short, the pure and sincere servants are so powerful that they can break the satanic chains. Therefore, immediately making an exception in his statement, he said: "Except Your servants from among them, the chosen ones (إِلاَّ عِبَادَکَ مِنْھُمْ الْمُخْلَصِینَ). __________________ It should be clear that God had not led Satan astray; rather, this statement of Iblis was satanic in nature. In idiomatic terms, he said this to absolve himself and to prepare himself for misguiding others. And this is the custom of all devils and satans: firstly, they shift the blame for their sins onto others, and secondly, they always try to present a false justification for their evil deeds, not only before the servants of God but also before God Himself, Who is aware of all things. Incidentally, it should be noted that "mukhlasin" is "mukhlas" (with a fathah on the lam), as we have explained in the exegesis of the Surah, that "mukhlas" refers to a person who, after education, training, and struggle against the self (jihad al-nafs), reaches the highest level of faith and action, upon whom the whisperings of Satan or anyone else have no effect. (Refer to Tafsir-e-Namoona, Volume 9, p. [Urdu translation]). To humiliate Satan and to strengthen the seekers of the path of truth and the travelers on the way of monotheism, God said: "This is a straight path upon Me (قَالَ ھَذَا صِرَاطٌ عَلَیَّ مُسْتَقِیمٌ). "You have no authority over My servants, except for those who personally follow you (إِنَّ عِبَادِی لَیْسَ لَکَ عَلَیْھِمْ سُلْطَانٌ إِلاَّ مَنْ اتَّبَعَکَ مِنْ الْغَاوِینَ)." Meaning, in reality, you cannot lead people astray; rather, it is the deviant humans who, by their own will and desire, respond to your call and follow in your footsteps. In other words, this verse points to the freedom of human will and clarifies that Iblis and his army do not drag anyone towards evil by force. Rather, it is humans themselves who respond to his call, open the window of their hearts to him, and permit him to interfere. In short, although satanic whisperings are effective, the final decision is not in Satan's hands but is within the control of the human himself, because a person can stand up against it and reject it. In fact, by refuting Satan, God Almighty wants to remove the false notion and raw concept that he can gain unopposed dominion over man. After this, a very explicit threat is given to the followers of Satan: "And indeed, Hell is the promised place for them all (وَإِنَّ جَہَنَّمَ لَمَوْعِدُھُمْ اَجْمَعِینَ)." They should not assume that they can escape the clutches of punishment and torment, or that the matter will not reach their reckoning. The reckoning of all of them will be taken care of in one place and at one station. The same Hell which has seven gates; for each gate is a portion of Satan's followers assigned (لَھَا سَبْعَةُ اَبْوَابٍ لِکُلِّ بَابٍ مِنْھُمْ جُزْءٌ مَقْسُومٌ). These are, in fact, the gates of sins through which different individuals will enter Hell. Each group will enter Hell through a gate by committing a particular sin, just as the gates of Paradise are acts of obedience, righteous deeds, and struggles, through which people will enter Heaven.Ready. Please provide the Urdu text.

The account of Iblīs and the creation of Ādam (peace be upon him) is mentioned in various sūrahs of the Qurʾān. The most significant aspect of this account is that Iblīs, due to his arrogance, was deprived of the exalted rank he had previously attained. It is known that Iblīs was not among the angels (as is evident from Sūrah al‑Kahf 50), yet through obedience to God he had reached such a high station that he was included among them. Some traditions even suggest that he became a teacher to the angels. As indicated in the Sermon of al‑Qaṣiʿah in Nahj al‑Balāghah, he worshipped God for thousands of years. However, he lost all these ranks in a single moment of arrogance. He became so engrossed in self‑admiration and prejudice that he neither repented nor sought forgiveness. Instead, he persisted in obstinacy and resolved to participate, through whispering, in the sins of the descendants of Ādam, particularly among the ظلم and sinful individuals. This illustrates the outcome of selfishness, arrogance, prejudice, self‑admiration, and pride. It is not limited to Iblīs alone; history and observation bear witness to human beings who, when overtaken by arrogance and self‑centeredness, have plunged societies into destruction. Blinded by pride and ignorance, they have lost the ability to perceive truth, proceeding along paths of injustice until they eventually destroyed themselves. Arrogance resembles a consuming fire: just as a single flame can, in a short time, reduce the results of years of labor to ashes, similarly a moment of pride can nullify the spiritual achievements of a long lifetime. It is striking that Iblīs failed to recognize a clear reality: fire does not possess superiority over clay. All forms of life—whether vegetal, animal, or mineral—depend upon the earth as their source. The earth stores water and sustains life, whereas fire is primarily a force of destruction. In the same Sermon of al‑Qaṣiʿah, ʿAlī (peace be upon him) refers to Iblīs as “عدو الله”, “امام المتعصبين”, and “سلف المتكبرين”, and states that God stripped him of the garment of honor and clothed him in disgrace. He further says: “الا ترون کیف صغّره الله بتکبره، ووضعه بترفعه، فجعلہ فی الدنیا مدحوراً و اعد لہ فی الآخرة سعیراً” Do you not see how God debased him through his arrogance and humiliated him through his pride, making him rejected in this world and preparing for him a burning punishment in the Hereafter (Nahj al‑Balāghah, Sermon 192). It is also noteworthy that Iblīs serves as a foundational figure for deterministic interpretations (jabr), which stand in opposition to human intuition and responsibility. Such views often arise when individuals seek to absolve themselves of responsibility for their actions. As reflected in the verses, Iblīs attempted to justify his deviation by attributing it to divine agency, saying that since God had led him astray, he would in turn mislead the descendants of Ādam, except for the sincere among them.

We reiterate that the influence of satanic whisperings is not deterministic; rather, it is we ourselves who, through our own inclination, grant space to such suggestions within our hearts. Otherwise, even Satan himself is aware that he cannot exert influence over the sincere—those who have purified themselves through spiritual discipline and have removed the stain of shirk from their inner being. The meaning derived from the above verses may, in other words, be expressed as follows: the relationship between Satan and those who go astray is that of a leader and followers, not that of a coercive force imposing itself upon the unwilling.

In the verses under consideration, it has been noted that Hell possesses seven gates. It is not improbable that the number “seven” here signifies multiplicity rather than a strict numerical limitation, as in certain Qurʾānic usages where such a number denotes abundance. It is evident that the plurality of these gates—similar to the gates of Paradise—is not due to the sheer number of those entering, nor because a single entrance would be insufficient, and neither is it intended as an element of additional hardship. Rather, these gates symbolically indicate the various causes and paths that lead human beings toward Hell. Each category of sin may be regarded as a gate through which one enters it. A passage from Nahj al‑Balāghah (Sermon on Jihād) states: “ان الجھاد باب من الجنة اللّٰه فتحه اللّٰه لخاصة اولیائه” Jihād is one of the gates of Paradise which God has opened for His chosen servants (Nahj al‑Balāghah, Sermon 27). A well‑known hadith also states: “ان السیوف مقالید الجنة” Swords are the keys to Paradise. From such expressions, it becomes clear what is meant by the multiplicity of gates for both Paradise and Hell: they represent diverse pathways rooted in human actions and choices. It is also notable that a narration attributed to Imām al‑Bāqir (peace be upon him) states that Paradise has eight gates (Khṣāl of Shaykh Ṣadūq, Bāb al‑Thamāniyah), whereas the verses under discussion indicate that Hell has seven. This difference may suggest that, although there are numerous ways leading to misfortune and punishment, the avenues leading to felicity and salvation are even greater in number.

It is noteworthy that these verses clearly indicate that the human being has been created from two distinct elements. One of these pertains to the highest level of exaltation, while the other, in terms of apparent value, is exceedingly low. The material aspect of the human being is formed from dark, malodorous clay, whereas the spiritual dimension is that which has been described as “روح خدا”. It is evident that God does not possess a “spirit” in a literal sense; rather, the attribution of rūḥ to God is an honorific association (iḍāfah tashrīfiyyah), signifying that an exalted and noble reality has been placed within the human form. This is similar to the designation of the Kaʿbah as “بیت اللہ” due to its sanctity, and the month of Ramaḍān as “شہر اللہ” because of its blessedness. For this reason, the ascending trajectory of the human being (qaws ṣuʿūdī) reaches such heights that one comes to perceive nothing but God, while the descending trajectory (qaws nuzūlī) may become so degraded that the human being falls below even animals—“بل ھم اضل”. The vast distance between these two extremes itself reflects the immense significance of the human creation. This unique composition also indicates that the grandeur of the human being does not derive from the material aspect, for when considered materially, he is nothing more than clay. Rather, it is the divine spirit that contains immense potential and serves as the locus of divine manifestation. All human greatness is derived from this spiritual dimension, and the path to perfection and development lies in strengthening it, while utilizing the material dimension merely as a means to facilitate this higher purpose. The verses in Sūrah al‑Baqarah concerning the creation of Ādam (peace be upon him) likewise indicate that the prostration of the angels before him was due to the special divine knowledge granted to him. As for the question of how prostration to other than God can be understood, and whether the angels prostrated to God in response to this unique creation or directly to Ādam (peace be upon him), the answer has already been presented within those same verses concerning the creation of Ādam.

The word "jinn" actually means something that is hidden from the human senses. For example, we say "jannat al-layl" or "falamma janna 'alayhi al-layl," meaning when the curtain of the dark night concealed him. On this basis, "majnun" is said for a person whose intellect is concealed. "Janin" is said for the child that is hidden in the mother's womb. "Jannah" is said for the garden whose trees have hidden its ground. "Janan" is said for the heart that is hidden inside the chest, and "junnah" is said for the shield that hides a person from the enemy's blows. However, from the verses of the Quran, it is known that "jinn" is an intelligent being that is hidden from human senses. Its creation is in fact from fire or from the smokeless flames of fire. Iblis is also from this group. Some scholars refer to them as a type of "intelligent spirits" that are incorporeal from matter (although it is clear that they do not possess complete incorporeality, because that which is created from a substance is material, but it has some degree of incorporeality because our senses cannot perceive it. In other words, it is a kind of subtle body). Furthermore, it is known from the verses of the Quran that among them there are believers and disbelievers, the obedient and the rebellious. And they too are accountable and responsible. However, the explanation of these issues and their compatibility with the knowledge of the present age requires further discussion. We will discuss this to an appropriate extent, God willing, in the commentary of Surah al-Jinn, which is in the twenty-ninth part of the Quran. The point that is necessary to indicate here is that in the above-mentioned verses, the word "jann" has appeared, which is from the same root "jinn." Do these two words ("jinn" and "jann") have one meaning, or as some commentators have said, "jann" is a specific type of "jinn"? If the Quranic verses that have come in this regard are placed before each other, it becomes clear that both have the same meaning. Because in the Quran, sometimes "jinn" has come with man, and sometimes "jann." For example, in verse 88 of Surah Bani Isra'il, it is: Qul la'in ijtama'at al-insu wal-jinn In verse 56 of Surah Dhariyat, it has come: Wa ma khalaqtu al-jinna wal-insa illa li-ya'budun Whereas in verses 14-15 of Surah Rahman, it is: Khalaqa al-insana min salsalin kal-fakhkhar wa khalaqa al-janna min marijin min nar. In verse 39 of the same surah, it is: Fa-yawma'idhin la yus'alu 'an dhanbihi insun wa la jann From the collective study of the above-mentioned verses and other verses of the Quran, it is well understood that "jann" and "jinn" both have the same meaning. Therefore, in the above-mentioned verses, sometimes "jinn" has come with man, and sometimes "jann." However, in the Wise Quran, "jann" also has another meaning: a type of snake, as in the incident of Prophet Musa (peace be upon him): Ka-annaha jann (Qasas: 31) But this is outside the scope of our discussion.

As noted in the verses under discussion, the Qurʾān presents a concise and carefully structured treatment of the subject of human origin. It addresses the issue in a general and summarized manner, since its primary aim is moral and spiritual instruction. Similar approaches to this topic are found elsewhere in the Qurʾān, such as in Sūrah al‑Sajdah, al‑Muʾminūn, and others. It is evident that the Qurʾān is not a work of natural science but a guide for human development; therefore, one should not expect it to elaborate on detailed scientific matters such as evolution, embryology, or botany. Nevertheless, this does not preclude brief references to certain aspects of these sciences when relevant to its educational objectives. Following this brief introduction, it becomes necessary to examine two issues: (1) the question of evolution from a scientific perspective, (2) the question of evolution from the standpoint of the Qurʾān. We first consider the matter from the perspective of the natural sciences, setting aside Qurʾānic verses and traditions. It is known that among natural scientists there exist two principal hypotheses concerning living beings, whether plant or animal: First, the hypothesis of evolution of species (Transformism). According to this view, the various forms of life did not exist in their present state from the beginning. Rather, life originated from a single cell (cellule), emerging from interactions within the waters of seas and rivers or from dark, viscous mud. From these initial life forms, progressive development occurred over time, leading to the transformation of one species into another. In this process, life expanded from aquatic environments to land and eventually into the air, resulting in the emergence of diverse plants, terrestrial and aquatic animals, and birds. The most advanced outcome of this evolutionary process is the present human being, which, according to this view, emerged from earlier primate‑like organisms. Second, the hypothesis of fixity of species (Fixism). According to this theory, each species came into existence in its present form from the very beginning, without transformation into other species. Human beings, likewise, are regarded as independently created in their present form from the outset. Scientists associated with both perspectives have produced extensive arguments in support of their views, and significant debates have taken place within scientific circles. These debates intensified particularly with the contributions of Lamarck—a French naturalist of the late eighteenth and early nineteenth centuries—and later Darwin, an English naturalist of the nineteenth century, who provided new arguments for the theory of evolution. However, in contemporary scientific discourse, it is evident that the majority of natural scientists tend to favor the hypothesis of evolution of species.

These arguments can be easily summarized and stated in three parts. (1) First are the arguments presented with reference to the science of the remains of ancient plants and animals (Paleontology), i.e., the study of the fossilized skeletons of past beings. Their theory is that the study of the different strata of the earth indicates that living beings have changed from simpler forms to more complete and more complex forms. The differences that appear in the remains of these ancient animals and plants can only be explained through the hypothesis of evolution. (2) The second argument is the evidence derived from the science of anatomy (Comparative Anatomy). In this regard, they argue at length that when the skeletal anatomy of different animals was analyzed and compared with one another, a great deal of similarity was seen between them. This indicates that the origin and foundation of all of them is one and the same. (3) Their third argument is the evidence obtained from the embryo (fetus). Their theory is that if a comparative study of animals is made in their embryonic state, before they have achieved their necessary development, we will see how much animals in the mother's womb or in the embryonic stage resemble one another. This also indicates that, in the beginning, all of them are from a single origin.

The proponents of the hypothesis of fixity of species (Fixism) present a general response to all such arguments, namely that none of these indications are conclusive. While it cannot be denied that each of these three categories of evidence may support the possibility of evolution as a probable hypothesis, they do not establish certainty. In clear terms, the hypothesis of evolution must be demonstrated either through rational proof as a definitive scientific law or through empirical observation and experimentation. Beyond these two, there is no third valid method of proof. On the one hand, it is known that such issues cannot be established through purely rational and philosophical arguments. On the other hand, given that these questions concern matters whose origins lie millions of years in the past, they are beyond the reach of direct experimentation. What experimentation and observation reveal to us are only superficial variations that occur over time among plants and animals, sometimes through sudden changes (mutations). For example, among ordinary sheep, a variant may suddenly appear with a different type of wool—softer and finer—and through such characteristics, a distinct breed such as the Merino sheep may emerge. Similarly, certain changes may arise in animals affecting features such as the eyes, nails, body structure, or coloration. However, no observed instance has demonstrated a sudden change that produces a fundamental transformation in the essential organs of a living being or that converts one species into another. On this basis, one may only speculate that through successive and continuous changes, it is conceivable that, over time, one species might transform into another—for instance, that a crawling animal might eventually evolve into a bird. Yet such reasoning remains conjectural and hypothetical; it does not attain the level of certainty, since no empirical evidence exists demonstrating transformative changes in fundamental structures. From the foregoing discussion, the overall conclusion is that the three principal arguments advanced by proponents of species transformation (Transformism) do not raise the theory beyond the level of a hypothesis. For this reason, those who examine the matter critically consistently refer to it as the hypothesis of evolution rather than as an established scientific law.

Many people attempt to create a kind of contradiction between this hypothesis and the issue of knowledge of God. From one perspective, they may appear justified, since Darwin’s theory gave rise to a severe conflict between ecclesiastical authorities and those supporting this hypothesis. On the basis of this issue, extensive propaganda was carried out at that time—due to political and social factors, the details of which cannot be discussed here—asserting that Darwinism is incompatible with belief in God. However, it is now evident that these two matters are not in contradiction with one another. Whether one accepts the hypothesis of evolution or rejects it due to lack of sufficient evidence, in both cases one can remain a believer in God. Even if the hypothesis of evolution were proven, it would take the form of a scientific law that reveals natural chains of cause and effect. The existence of such causal relationships among living beings and other entities does not conflict with belief in God. For example, does the discovery of natural causes behind rainfall, oceanic tides, or earthquakes create any obstacle to recognition of God? Certainly not. Therefore, how could the discovery of an evolutionary relationship among species hinder the path toward knowledge of God? Such claims can only be made by those who assume that uncovering natural causes negates belief in God. In reality, it is now well understood that recognizing these causes not only does not harm the doctrine of tawḥīd, but in fact provides additional arguments for the existence of God through reflection upon the system of creation. It is noteworthy that when Darwin himself was accused of atheism and irreligion, he rejected the accusation and explicitly stated in his work on the origin of species that, despite accepting the evolution of species, he believed in God. Fundamentally, he held that without accepting God, the phenomenon of evolution cannot be adequately explained. Reflecting upon this position, it is clear that although Darwin acknowledged natural causes in the emergence of different species, he nevertheless maintained belief in a single Creator. As he advanced in age, his internal awareness of a transcendent power intensified, to the point that he considered the mystery of creation beyond complete human comprehension (Dārwinīsm, Maḥmūd Behzād, pp. 75–76). In principle, he believed that within the intricate and complex processes of evolution, the direction and transformation of species—from a simple living organism into diverse and sophisticated forms—could not occur without a precise and calculated design originating from an overarching intelligence. Indeed, this is evident: how could mere matter, in its simple and lowly form, give rise to such astonishing and complex manifestations without the support of an infinite knowledge and power, especially when each of these forms possesses intricate internal structures and organization? The conclusion, therefore, is that the widespread claim that the theory of evolution contradicts the concept of belief in God is entirely without foundation, regardless of whether the hypothesis of evolution is accepted or rejected. Only one question remains: whether the brief account of the creation of Ādam presented in the Qurʾān is in conflict with the hypothesis of evolution. This issue will be examined subsequently.

It is noteworthy that, among Muslims, both proponents and opponents of the theory of evolution have drawn upon Qurʾānic verses in support of their respective positions. However, it appears that, at times, both sides may have been influenced by their preconceived beliefs and have relied upon verses that bear only limited relevance to their intended conclusions. It is therefore appropriate to examine the principal verses cited by both groups. One of the most important verses cited by advocates of evolution is Āl ʿImrān 33: إِنَّ اللّهَ اصْطَفَى آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ They argue that since Nūḥ, Āl Ibrāhīm, and Āl ʿImrān lived among a community from which they were selected, Ādam must likewise have been chosen from among contemporaneous human beings. According to this interpretation, other humans must have existed at the time of Ādam, and his distinction lay in intellectual and spiritual development, through which he was selected from among them. Proponents of this theory have also cited other verses; however, some of these bear little direct relation to the question of evolution, and their interpretation in this context often amounts to tafsīr bi‑l‑raʾy. Moreover, there are verses that could be interpreted in ways consistent with evolution, fixity of species, or the independent creation of Ādam. For this reason, it has been considered preferable to refrain from detailed discussion of such instances. An important objection to this argument is that it depends upon interpreting “العالمين” as referring specifically to contemporaries. If, however, the term includes both past and future generations, then the argument is no longer conclusive. For example, in a well‑known statement attributed to the Prophet (peace be upon him) regarding Fāṭimah (peace be upon her), it is said: “اما ابنتی فاطمة فهی سیدة نساء العالمین من الاولین و الاٰخرین”. This indicates that “العالمين” may encompass all generations, not merely contemporaries. In such a case, selecting Ādam from among all humanity across time does not require the existence of other humans in his own era. Particularly since the statement concerns divine selection, which encompasses past and future generations alike. It is also possible that within a short period a community of the descendants of Ādam came into existence, and that he was selected from among them. As for the most significant verses cited by proponents of fixity of species, they are those that state that the human being was created from dried clay derived from dark, malodorous mud. This expression is applied to “insān”: “لقد خلقنا الانسان من صلصال من حمأ مسنون” (Ḥijr 26), and similarly to “bashar”: “واذ قال ربك للملائكة انی خالق بشراً من صلصال من حمأ مسنون” (Ḥijr 28). Furthermore, the verses indicate that the angels prostrated directly before Ādam himself (cf. Ḥijr 29–31). At first glance, these verses suggest that Ādam was created directly from clay, that his form was completed, that the divine spirit was then breathed into him, and that the angels, except Iblīs, prostrated before him. The mode of expression in these verses indicates that no intermediary species existed between the clay origin and the fully formed human being. In some of these verses, the conjunction “ثم” appears. In Arabic, this term indicates sequence, but not necessarily a long temporal interval. It may refer to either extended or brief stages. For instance, in describing embryonic development, the Qurʾān employs “ثم” for successive phases: “یا ایھا الناس ان کنتم فی ریب من البعث فانا خلقناکم من تراب ثم من نطفة ثم من علقة ثم من مضغة ثم لنخرجکم طفلاً ثم لتبلغوا اشدکم”. Thus, “ثم” does not inherently indicate long durations or the presence of numerous intervening species; it may simply denote sequential stages within a process. From the foregoing discussion, it may be concluded that although the Qurʾān does not explicitly address the question of evolution or the fixity of species, its apparent meaning—particularly regarding human origin—corresponds more closely with the concept of independent creation. However, this is not stated with absolute explicitness. The verses concerning the creation of Ādam, in their outward sense, tend to support the concept of distinct creation, while the Qurʾān remains silent regarding the origins of other living beings.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

In the preceding verses, the ultimate fate of Satan and his associates, companions, and followers was described in detail, with the opening of the seven gates of Hell before them. The Qurʾānic method of instruction frequently employs contrast and comparison for purposes of education and moral training. Accordingly, in the present verses, reference is made to Paradise, to its inhabitants, and to their material and spiritual blessings, as well as to the physical and spiritual favors bestowed upon them. In fact, eight significant blessings—both material and immaterial—are mentioned here, corresponding to the number of the gates of Paradise. First, reference is made to a major material blessing: “إِنَّ الْمُتَّقِينَ فِی جَنَّاتٍ وَعُیُونٍ”—the God‑conscious will be in gardens and springs. It is noteworthy that among all virtues, only taqwā is mentioned here, as it encompasses all noble human qualities. The plural forms “جَنَّاتٍ” and “عُیُونٍ” indicate the multiplicity and diversity of gardens, springs, and paradisiacal domains, each possessing its own distinctive quality and delight. Second and third, two significant spiritual blessings are mentioned: peace and security. They are free from all forms of pain, distress, and affliction, and secure from every danger. It is said: “ادْخُلُوهَا بِسَلَامٍ آمِنِينَ”—enter these gardens in peace and safety. In the next verse, three additional spiritual blessings are specified: Fourth, “وَنَزَعْنَا مَا فِی صُدُورِهِمْ مِنْ غِلٍّ”—all forms of resentment, envy, hostility, and concealed impurity are removed from their hearts. The term “غِلّ” refers to hidden malice penetrating the human soul, encompassing a wide range of negative moral qualities. Fifth, they become like brothers, united in mutual affection and harmony (“إِخْوَانًا”). Sixth, “عَلَى سُرُرٍ مُتَقَابِلينَ”—they sit upon couches facing one another. The term “سُرُر” (plural of “سرير”) refers to seats of joy and comfort. Their gatherings are entirely free from the inequalities and formalities of worldly life; there is no hierarchy or class division, and all share fellowship equally, though this does not negate differences in spiritual rank according to their faith and piety. Seventh, a further blessing is indicated: “لَا يَمَسُّهُمْ فِيهَا نَصَبٌ”—they experience no fatigue or weariness. Unlike worldly life, where comfort often follows hardship, in Paradise there is no exhaustion at all. Eighth, “وَمَا هُمْ مِنْهَا بِمُخْرَجِينَ”—they will never be removed from these blessings, nor will they fear their cessation. Having described these abundant and delightful blessings, and having clarified that they are reserved for the muttaqīn, the Qurʾān then turns, with compassion, to those who may feel regret or despair. The gates of divine mercy are opened for them conditionally. Addressing the Prophet (peace be upon him) in a gentle and gracious manner, it is said: “نَبِّئْ عِبَادِی أَنِّی أَنَا الْغَفُورُ الرَّحِيمُ”—inform My servants that I am the Forgiving, the Merciful. The expression “عِبَادِی” (“My servants”) is particularly moving, evoking hope and drawing hearts toward divine compassion. This is reinforced by the attributes of forgiveness and mercy. At the same time, to prevent misuse of divine mercy, the Qurʾān immediately balances this with a solemn warning: “وَأَنَّ عَذَابِی هُوَ الْعَذَابُ الْأَلِيمُ”—and that My punishment is indeed a painful punishment. This juxtaposition of hope and fear establishes a necessary equilibrium, which is essential for spiritual growth, moral development, and proper تربیت.

For us, who are in this limited world, it is very difficult, rather impossible, to comprehend the blessings of Paradise. Because the blessings of this world, in comparison to those blessings, are like a very large number compared to almost zero. However, this matter is not an obstacle to perceiving them through our intellect and spirit. It is an established fact that the blessings of Paradise are extremely diverse. The word "Jannat" (gardens), which has appeared in the above and many other verses, as well as the word "Uyun" (springs), are a testament to this reality. However, in the Quran (in Surah Ad-Dahr, Ar-Rahman, Ad-Dukhan, and Muhammad, etc.), different types of these springs have been indicated, and through various allusions, their diversity has been depicted, which is perhaps an indication of the embodiment of the various good deeds of this world. Insha'Allah, in the tafsir of these surahs, we will discuss them in detail.

Contrary to the assumption of some, the Qurʾān does not confine its glad tidings solely to material blessings; rather, it repeatedly refers to spiritual blessings as well. The verses under discussion provide a clear illustration of this. Thus, when the angels welcome the inhabitants of Paradise into that great abode of نعمت, the first glad tidings they convey is that of peace and security. The removal of resentment from the hearts—and the elimination of negative traits such as envy, betrayal, and hostility, which undermine the spirit of brotherhood—along with the disappearance of artificial distinctions that disturb intellectual and spiritual tranquility, all constitute the spiritual and immaterial blessings to which these verses refer. It is also noteworthy that peace and security, mentioned at the very beginning of the description of the blessings of Paradise, form the foundation for all other blessings. Without these two, no blessing can truly be enjoyed. This principle applies even in this world, where all forms of نعمت ultimately depend upon the existence of peace and security as their essential basis.

It is a matter worthy of attention that in the verses under consideration, after the mention of peace and security and before the mention of the blessing of brotherhood, the uprooting of all conflicting attributes—such as malice, envy, arrogance, and treachery—is mentioned. The word "ghill," which has a broad meaning, alludes to all of these. In reality, if a person's heart is not purified of this "ghill," then neither the blessing of peace and security nor the blessing of brotherhood will be attained. Rather, war, strife, and conflict will always continue, the bond of brotherhood will be severed, and peace and security will be snatched away.

Some exegetes have stated that reward (jazāʾ) becomes complete only when it fulfills four conditions: (1) that the benefit be manifest and perceptible, (2) that it be accompanied by honor and dignity, (3) that it be free from every kind of hardship or distress, (4) and that it be permanent and enduring. In the verses under discussion, these four dimensions are clearly indicated in relation to the blessings of Paradise. The expression “إِنَّ الْمُتَّقِیْنَ فِی جَنَّاتٍ وَّعُیُوْنٍ” corresponds to the first condition, namely the presence of evident and tangible benefit. The phrase “اُدْخُلُوْهَا بِسَلَامٍ آمِنِیْنَ” signifies entry with honor, dignity, and respect, fulfilling the second condition. The statement “وَنَزَعْنَا مَا فِی صُدُوْرِهِمْ مِّنْ غِلٍّ اِخْوَانًا عَلٰی سُرُرٍ مُّتَقَابِلِیْنَ” indicates the removal of all forms of inner disturbance, resentment, and discomfort, thus fulfilling the third condition concerning freedom from suffering. The phrase “لَا یَمَسُّهُمْ فِیْهَا نَصَبٌ” further emphasizes the absence of bodily fatigue or hardship. Finally, “وَمَا هُمْ مِّنْهَا بِمُخْرَجِیْنَ” fulfills the fourth condition by affirming the permanence and continuity of these blessings. Thus, the reward described in these verses is complete in every respect.

The verses under discussion present both material and spiritual qualities of Paradise, and these same principles also constitute the essential foundations of blessings in worldly life. In effect, the Qurʾān teaches that by embodying these principles, human beings can establish within this world a limited reflection of that great Paradise. If hearts are purified from resentment and hostility; If the principle of brotherhood and mutual affection is strengthened; If unnecessary formalities and artificial distinctions are removed from life—especially from collective and social life; If peace and security are restored within society; If people are assured that no one will infringe upon their dignity, honor, status, or legitimate rights, and that the continuity of their blessings is secure— then such conditions would produce a state in which a likeness of Paradise becomes visible before human eyes even within this world.

See ayat 60 for tafseer.

See ayat 60 for tafseer.

See ayat 60 for tafseer.

See ayat 60 for tafseer.

See ayat 60 for tafseer.

See ayat 60 for tafseer.

See ayat 60 for tafseer.

See ayat 60 for tafseer.

See ayat 60 for tafseer.

In these verses and the few preceding ones, there is an instructive portion of the history of great Prophets and their rebellious nations, presenting clear examples of the lives of God's sincere servants and the followers of Satan. It is noteworthy that the subject begins with the incident of the guests of Prophet Ibrahim (peace be upon him) — the very angels who came to him in human form, first giving him the glad tidings of a noble son and then informing him of the painful end of the people of Lot. In the two preceding verses, the Prophet Muhammad (peace be upon him) was commanded to inform the servants about God's mercy as well as His painful punishment. Now, in the incident of Ibrahim’s guests, two vivid examples of those two aspects are displayed, thus clarifying the connection between the previous verses and these. First, it was said: Inform My servants about the guests of Ibrahim (وَنَبِّئْھُمْ عَنْ ضَیْفِ إِبْرَاھِیمَ). Although the word "ضیف" appears here in the singular, as some great exegetes have stated, "ضیف" can denote both singular and plural (one guest or several guests). These uninvited guests were the very angels who, upon reaching Ibrahim, greeted him unknowingly (إِذْ دَخَلُوا عَلَیْہِ فَقَالُوا سلٰما). Just as a hospitable host does, Ibrahim made arrangements for their reception and immediately prepared suitable food for them; however, when the table was spread, the unknown guests did not reach out for the food. This distressed Prophet Ibrahim (peace be upon him). He did not hide his anxiety and clearly said to them: "We are fearful of you" (قَالَ إِنَّا مِنْکُمْ وَجِلُونَ). (Explanatory note: Although the above verses do not explicitly mention that Ibrahim hosted and the guests reached out for food, as we have read in Surah Hud, verses 69 and 70, this was the case (see Tafseer Namuna, Volume 9 for the exegesis of these verses).) This fear was based on the custom that in those times, and even afterward, and even among some peoples in our own times, when someone partakes of another's bread and salt, he considers himself safe from harm and feels indebted; thus, not reaching for the food is regarded as a bad sign, regarded as evidence of rancor and enmity. But soon the angels relieved Prophet Ibrahim of his distress and said to him: "Do not fear; indeed, We give you good tidings of a knowledgeable boy" (قَالُوا لاَتَوْجَلْ إِنَّا نُبَشِّرُکَ بِغُلَامٍ عَلِیمٍ). Who is meant by this knowledgeable boy? Keeping in view other Quranic verses, it becomes clear that this refers to Ishaq (Isaac), because when the angels gave this glad tidings to Prophet Ibrahim (peace be upon him), they also conveyed it to his wife Sarah, who was apparently barren, as stated in Surah Hud, verse 71: وامراتہ قائمة فضحکت فبشرناھا باسحاق “And his wife was standing, and she laughed; then We gave her good tidings of Isaac.” We also know that Sarah was the mother of Ishaq. Previously, Prophet Ibrahim had children from Hagar: Ishmael; Hagar was the servant whom Ibrahim had chosen as a spouse. However, Ishmael himself knew that, according to natural principles, the birth of such a son (as Ishaq) from them was very unlikely, though nothing is impossible for God's complete power. Nevertheless, paying attention to usual natural laws raised his astonishment. Hence, he said, “Do you give me glad tidings while I have reached old age?” (قَالَ اَبَشَّرْتُمُونِی عَلَی اَنْ مَسَّنِی الْکِبَرُ). What exactly are you giving glad tidings of? (فَبِمَ تُبَشِّرُونَ). Is this glad tidings a command from God or is it from yourselves? Speak clearly so that I may be more reassured. “مسنی الکبر” (old age has touched me) points to the fact that the signs of old age are visible in my white hair and the wrinkles on my face, and I feel its effects throughout my being. It may be said that Ibrahim had a good experience in this respect since his son Ishmael was born when he was old, so he should not have been surprised at the birth of the new son Ishaq. However, it should be known that, according to some commentators, over ten years passed between the births of Ishmael and Ishaq; hence, after ten years in old age, the possibility of a child’s birth is very low. Secondly, if an event is extraordinary, even though exceptional, it does not prevent one from being astonished at similar occurrences since childbirth at such an advanced age is indeed an astonishing event. (Explanatory note: Some commentators have said that at the time of Ishmael’s birth, Prophet Ibrahim was 99 years old, and at the time of Ishaq’s birth, he was 112 years old.) In any case, the angels did not give Prophet Ibrahim a chance for hesitation or excessive surprise and told him authoritatively: “We give you glad tidings in truth” (قَالُوا بَشَّرْنَاکَ بِالْحَقِّ).(Qaf). It is the glad tidings that come from God and by His command. On this basis, it is both true and certain. After this, so that Abraham would not become despairing or hopeless, it was emphatically stated: "So do not be among the despairing" (فَلاَتَكُنْ مِنْ الْقَانِطِینَ). However, Abraham (peace be upon him) immediately dispelled this notion that despair and hopelessness from the mercy of God had overcome him, clarifying that this was only surprise related to natural occurrences. Therefore, it was explicitly said: "And who despairs of the mercy of his Lord except for the lost?" (قَالَ وَمَنْ یَقْنَطُ مِنْ رَحْمَةِ رَبِّہِ إِلَّا الضَّالُّونَ). The lost are those who have not known God well and have not reflected upon His boundless power. He is the God who creates such a strange and wonderful human being from dust, and brings into existence a child from a lowly sperm; the dry palm tree that, by His command, becomes laden with fruit; and the fire that, by His command, becomes a garden. Who would doubt the power of such a Lord or despair of His mercy? Nevertheless, after hearing this glad tidings, Abraham (peace be upon him) pondered that, under these particular circumstances, these angels had not come solely to give him the news of a son; surely they were sent on a very important mission, and this glad tidings was only one aspect of their assignment. Therefore, he asked them: "O messengers! What is your business here?" (قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ). They said: "Indeed, we have been sent to a sinful people" (قَالُوا إِنَّا أُرْسِلْنَا إِلَى قَوْمٍ مُجْرِمِینَ). Knowing that Abraham’s (peace be upon him) nature was inquisitive and investigative, and that he would not be satisfied with brief answers, they immediately added: This sinful people is none other than the people of Lot; we have been commanded to destroy this shameless, corrupted people, except for the family of Lot, whom we shall save from destruction (إِلَّا آلَ لُوطٍ إِنَّا لَمُنَجُّوهُمْ أَجْمَعِینَ). But the expression "all" (أجمَعين) emphasizing "the family of Lot" included all household members, even his wife who was an accomplice of the polytheists. Perhaps Abraham (peace be upon him) was aware of this matter, so they immediately made an exception, saying: except his wife, for it has been decreed that she shall be among those who remain behind in the city and suffer destruction, and shall not be saved (إِلَّا امْرَأَتَهُ قَدَّرْنَا إِنَّهَا لَمِنَ الْغَابِرِینَ). The phrase "Qaddarna" ("We have decreed") here indicates that they are acting under a divine mandate from God. The meeting of these angels with Abraham (peace be upon him), the glad tidings of the birth of Isaac, and the subsequent discussion about the people of Lot—all these events have been discussed in detail under verses 69 to 76 of Surah Hud. (For reference, please see Tafseer Namuna, Volume 5).

See ayat 77 for tafseer.

In the preceding verses, the account was given of the visit of the angels to Ibrāhīm (ʿalayhi al‑salām), who had been sent to execute punishment upon the people of Lūṭ. In the present verses, the narrative continues with their departure from Ibrāhīm and their arrival at Lūṭ. It is stated: “فَلَمَّا جَاءَ آلَ لُوطٍ الْمُرْسَلُونَ”. When the divine messengers came to the household of Lūṭ, he said to them: “إِنَّكُمْ قَوْمٌ مُنْكَرُونَ”—you are unfamiliar people. Exegetes explain that Lūṭ (ʿalayhi al‑salām) spoke in this manner because they appeared as handsome young men, and their presence in such a corrupt society could lead to serious difficulty. On one hand, they were honored guests; on the other, the surrounding environment was filled with shameful practices, causing distress to the prophet, as reflected elsewhere in the Qurʾān. The angels then clarified their mission: “بَلْ جِئْنَاكَ بِمَا كَانُوا فِيهِ يَمْتَرُونَ”—we have come with that about which they were in doubt. They emphasized: “وَأَتَيْنَاكَ بِالْحَقِّ وَإِنَّا لَصَادِقُونَ”—we have brought the truth, and we are surely truthful. This indicates the inevitability of punishment upon a people who had exhausted every opportunity for repentance. They instructed Lūṭ: “فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِنَ اللَّيْلِ”—depart with your household during the night, follow behind them, and ensure none turns back: “وَلاَ يَلْتَفِتْ مِنْكُمْ أَحَدٌ”. They were commanded to proceed to a place designated by divine instruction. Thereafter, the tone shifts: “وَقَضَيْنَا إِلَيْهِ ذَلِكَ الْأَمْرَ”—it was decreed that by morning the entire community would be destroyed. The narrative returns to describe the corrupt inhabitants. Upon learning of the guests, the people of the city came rejoicing: “وَجَاءَ أَهْلُ الْمَدِينَةِ يَسْتَبْشِرُونَ”. Their shameless behavior is emphasized by their open celebration of vice. Lūṭ (ʿalayhi al‑salām) pleaded: “إِنَّ هَؤُلَاءِ ضَيْفِي فَلَا تَفْضَحُونِ”—these are my guests; do not disgrace me. He appealed to basic human values and then added: “وَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ”. Yet they responded arrogantly: “أَوَلَمْ نَنْهَكَ عَنِ الْعَالَمِينَ”—have we not forbidden you from hosting strangers? This reflects a depraved society in which even hospitality was suppressed. In an attempt to guide them, Lūṭ (ʿalayhi al‑salām) said: “هَؤُلَاءِ بَنَاتِي إِنْ كُنْتُمْ فَاعِلِينَ”, directing them toward lawful conduct. However, their obstinacy and moral corruption prevented any response. The Qurʾān then states: “لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ”—they were wandering blindly in their intoxication. Their moral blindness reached such a level that even miraculous intervention occurred, as in “فَطَمَسْنَا أَعْيُنَهُمْ”. Finally, divine punishment descended: “فَأَخَذَتْهُمُ الصَّيْحَةُ مُشْرِقِينَ”—a devastating cry seized them at sunrise, “فَجَعَلْنَا عَالِيَهَا سَافِلَهَا”—their city was overturned, “وَأَمْطَرْنَا عَلَيْهِمْ حِجَارَةً”—stones rained upon them. These successive punishments underscore both the severity of their crimes and their refusal to heed repeated warnings. The Qurʾān concludes with a reflective lesson: “إِنَّ فِي ذَلِكَ لَآيَاتٍ لِلْمُتَوَسِّمِينَ”—there are signs in this for those who discern, and “وَإِنَّهَا لَبِسَبِيلٍ مُقِيمٍ”—their آثار remain visible for travelers. It further emphasizes: “إِنَّ فِي ذَلِكَ لَآيَةً لِلْمُؤْمِنِينَ”. Thus, the account serves as both a moral warning and a contemplative sign. It illustrates the consequences of persistent فساد, the rejection of prophetic guidance, and the moral collapse of a society that abandons foundational human and ethical principles.

The term “قِطَعٍ” (or “قِطْعٍ”) in this context refers to a portion of the night. According to al‑Ṭabrisī in Majmaʿ al‑Bayān, it may be regarded as derived from “قِطَعَة” in the plural sense, indicating a substantial part of the night. However, as noted by al‑Rāghib in Mufradāt, it may also be understood in the singular sense, referring to a segment or portion. Many exegetes, however, have specifically interpreted it as referring to the latter part of the night or the time of sahar. This interpretation is supported by other Qurʾānic verses concerning the family of Lūṭ, such as: “نَجَّیْنَاهُمْ بِسَحَرٍ” (Qamar 34), which indicates that their deliverance occurred at the time of dawn. This was the moment when the corrupt and indulgent people of that community were immersed in heedlessness—intoxicated by desire, negligence, and excess—making it the most suitable time for Lūṭ and his household to depart safely. It is noteworthy that the punishment itself began at sunrise. This timing may have been deliberate: after the aggressors had returned to their homes in blindness, they were granted the remainder of the night as a form of respite—an opportunity to reflect, repent, and amend their conduct. However, instead of benefiting from this reprieve, as some reports indicate, they resolved to resume their wrongdoing in the morning. Before they could act upon this intention, divine punishment overtook them completely. Thus, the sequence reflects both divine mercy—through the granting of a final opportunity—and divine justice—through the execution of inevitable punishment when repentance was rejected.

We have already stated that the angels advised the family of Lot to depart towards the area they were commanded to go to at the end of the night. The Quranic verses do not provide further clarification about this place, which is why the commentators have said various things regarding it. Some have said that they were told to proceed towards the plain of Syria, where the environment was relatively pure. Others have said that the angels mentioned a specific settlement and advised them to go there. In Tafseer Al-Mizan, it is inferred from this phrase that they had a kind of divine guidance and true direction for their path, and they proceeded accordingly.

In the verses under discussion, it has been observed that at times it is stated that in the fate of the people of Lūṭ there are signs for “المتوسمين”, and at other times that there are signs for “المؤمنين”. There is a clear harmony between these two expressions: true believers are those who possess discernment (firasah), who immediately perceive the deeper reality of matters and grasp inner truths with insight. In a reported tradition, Imām Muḥammad al‑Bāqir (peace be upon him), when asked about the interpretation of the verse “إِنَّ فِي ذَلِكَ لَآيَاتٍ لِلْمُتَوَسِّمِينَ”, stated that it refers to the community of Islam. He then cited the saying of the Prophet (peace be upon him): “اتقوا فراسة المؤمن فإنه ينظر بنور الله عز وجل”—beware of the insight of the believer, for he perceives through the light of God (Nūr al‑Thaqalayn, j 3, p. 23). Similarly, Imām Jaʿfar al‑Ṣādiq (peace be upon him) is reported to have said: “المتوسمين هم الأئمة”—the mutawassimīn are the Imams (Nūr al‑Thaqalayn, j 3, p. 23). A further tradition attributed to ʿAlī (peace be upon him) states that the Prophet (peace be upon him) was among the mutawassimīn, followed by himself, and thereafter the Imams from his progeny (Nūr al‑Thaqalayn, j 3, p. 23). These narrations collectively emphasize that true faith is inseparable from deep perception and insight. The category of “المؤمنين” in these verses is thus not merely a general designation, but one that implies intellectual awareness, spiritual penetration, and the ability to derive meaning, admonition, and guidance from the manifest signs of divine action.

Although the intoxication of wine is well-known, there are also intoxications that transcend wine, including the intoxication of status and position, fame, and carnal desire. In the above verses, we have read that Allah, swearing by the life of His Prophet, says that these people are wandering in their intoxication and cannot perceive even the most obvious path of salvation. The matter has reached such a stage that even Prophet Lut (peace be upon him) becomes ready to give his daughters in marriage to them so that they may fulfill their carnal desires in a lawful and legitimate way and be saved from the pollution of sin and a shameful life, yet they still reject his offer. Incidentally, this honorable Prophet teaches us that to prevent evils, one should not rely solely on negation but must also resort to affirmation—that is, a person’s natural needs should be properly fulfilled so that they are not inclined toward corruption. If the corrupt individuals of the people of Lut were such that this positive method did not affect them, generally this approach is very effective. When we want to stop wrongful and improper activities, first we must provide correct and proper activities for the people. It is noteworthy that some traditions mention that Prophet Lut (peace be upon him), who was steadfast, remained among this lowly and vile-natured people for nearly thirty years calling them, but none of his household believed in him (except his wife) (Reference: Noor al-Thaqalayn, Vol. 3, p. 382). The extent of this steadfastness is highly commendable, especially among such base-natured people with whom a person would become overwhelmed even if life was spent for one hour, and how painful it is to live with such a wife. In Surah Adh-Dhariyat, verses 35-36, it is stated: فَأَخْرَجْنَا مَن كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ "We brought out those who believed among them before the punishment descended, but we found none therein except a single household of Muslims." Here it also becomes clear that divine punishment never destroys both the dry and the green [people] indiscriminately; even if there is one true believer and one who has a sense of responsibility, that person is saved.

See ayat 84 for tafseer.

See ayat 84 for tafseer.

See ayat 84 for tafseer.

See ayat 84 for tafseer.

See ayat 84 for tafseer.

See ayat 84 for tafseer.

In these verses, the Qurʾān refers to the history of two past communities: one described as “أصحاب الأيكة” and the other as “أصحاب الحجر”. By mentioning them, the Qurʾān completes the earlier discussion concerning the قوم لوط and reinforces its moral lessons through additional examples. It is first stated: “وَإِنْ كَانَ أَصْحَابُ الأَيْكَةِ لَظَالِمِينَ”—indeed, the people of al‑Aykah were wrongdoers. The particle “إن” here is not conditional but serves as an emphatic construction (derived from “إنّ” in its lightened form), indicating certainty. Due to their ظلم and oppression, it is then declared: “فَانتَقَمْنَا مِنْهُمْ”—We took retribution from them and subjected them to punishment for their transgression. The verse further emphasizes that the regions of both this community and that of Lūṭ are clearly situated along a recognizable route: “وَإِنَّهُمَا لَبِإِمَامٍ مُّبِينٍ”. The expression “إمام مبين” here signifies a clear and well‑known path, meaning that the آثار of these destroyed peoples remained visible for subsequent travelers. The implication is that those who pass by these sites—or who reflect upon these narratives—are called to observe their outcomes and derive lessons. The Qurʾān thus transforms historical events into moral instruction, urging attentiveness, reflection, and recognition of the consequences of ظلم and rebellion.

Many exegetes and linguists have stated that “الأيكة” refers to closely intertwined trees or a dense woodland, and that “أصحاب الأيكة” were the people of Shuʿayb (ʿalayhi al‑salām), who lived in a fertile and prosperous region between Ḥijāz and Shām. Their lives were marked by prosperity and abundant wealth, yet these very blessings led them into heedlessness and arrogance. In particular, they became known for fraudulent practices such as giving short measure and spreading corruption. The great prophet Shuʿayb (ʿalayhi al‑salām) warned them and called them toward tawḥīd and the path of truth. However, as described earlier in the relevant verses, they refused to submit to the truth and persisted in their wrongdoing. Ultimately, they were destroyed by a painful punishment. It is reported that they first endured intense and prolonged heat, after which masses of clouds gathered overhead. They sought refuge in the shade of these clouds, but suddenly a severe lightning strike descended upon them and destroyed the wrongdoers completely. The Qurʾānic designation “أصحاب الأيكة” (the people of the wooded region) may allude to the abundance of natural blessings they possessed. Despite such نعمت, they responded not with gratitude but with ingratitude, oppression, and corruption, until both they and their flourishing land were annihilated. The phrase “فَانتَقَمْنَا مِنْهُمْ” may refer jointly to the destruction of both the people of Lūṭ and أصحاب الأيكة, as indicated by the subsequent expression: “وَإِنَّهُمَا لَبِإِمَامٍ مُّبِينٍ”. The expression “إمام مبين” is commonly understood to mean a clear and well‑known path, suggesting that the remains of both regions lay along a visible route for travelers. Some have proposed that “إمام مبين” refers to al‑lawḥ al‑maḥfūẓ, based on comparison with another verse. However, this interpretation appears remote, since the intended purpose is moral reflection through visible historical evidence. When the آثار of destroyed civilizations remain observable along travel routes, they provide a more immediate and tangible source of admonition, prompting reflection, repentance, and moral awareness. As for “أصحاب الحجر”, they are identified with the قوم of Ṣāliḥ (ʿalayhi al‑salām), who inhabited the region known as Ḥijr. They were likewise prosperous and materially advanced, carving secure dwellings within mountains. Despite their technological skill and material stability, they rejected the divine message, as stated: “وَلَقَدْ كَذَّبَ أَصْحَابُ الْحِجْرِ الْمُرْسَلِينَ”. The plural form “المرسلين” indicates that denial of one messenger is equivalent to denial of all, since the mission and message of the prophets are essentially unified. Although their material civilization was highly developed, this did not translate into spiritual insight. The Qurʾān notes: “وَكَانُوا يَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا آمِنِينَ”, indicating not only their mountainous environment but also their confidence in material security. Yet such constructions offered no protection against divine punishment. Consequently, a devastating cry overtook them at dawn: “فَأَخَذَتْهُمُ الصَّيْحَةُ مُصْبِحِينَ”. This powerful blast—described elsewhere as a صاعقة—destroyed them entirely. Neither their strong physiques, their architectural achievements, nor their wealth could avail them in the face of divine justice. Thus, it is concluded: “فَمَا أَغْنَى عَنْهُم مَّا كَانُوا يَكْسِبُونَ”—whatever they had acquired brought them no benefit against the punishment of God.

See ayat 91 for tafseer.

See ayat 91 for tafseer.

See ayat 91 for tafseer.

See ayat 91 for tafseer.

See ayat 91 for tafseer.

See ayat 91 for tafseer.

Man has always been afflicted by the calamity of lacking a correct ideology and belief. In other words, he has not adhered to the doctrine of origin and return (مبداء و معاد). After detailing the conditions of nations such as the people of Lut, the people of Shu‘ayb, and the people of Ṣālih, who were afflicted by this trial, the Qur’an now returns to the issue of monotheism and resurrection, pointing to both matters in a single verse: "And We did not create the heavens and the earth and whatever is between them except in truth" (وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْاَرْضَ وَمَا بَیْنَھُمَا إِلاَّ بِالْحَقِّ). The system that governs them is also truth, and their purpose of creation is also true; therefore, this strange, precise, and orderly creation is a clear proof of a Wise and Powerful Creator who is also the truth itself. Indeed, the reality of truth is only that which harmonizes with its infinite existence, and whatever else exists without relation to it is false and futile. This was regarding monotheism. After that, it was stated about resurrection and the Hereafter: The appointed hour (the Day of Resurrection) will surely come (وَإِنَّ السَّاعَةَ لَآتِیَةٌ). Though it may come late, it will certainly come. It is not unlikely that the first sentence serves as proof for the second, because this vast and expansive universe can only be true if it was not created for this brief life full of hardship and pain, but for some very high purpose that can justify this great creation. Therefore, the truth of the heavens and the earth and the world of existence itself is evidence that resurrection and the Day of Judgment exist, otherwise creation would be pointless (reflect on this). After this, Allah commands His Messenger that despite their stubbornness, ignorance, prejudice, sabotage, and the harshest opponents, show kindness and love: "and overlook their faults and forgive them with beautiful forgiveness" (فَاصْفَحْ الصَّفْحَ الْجَمِيلَ). Because you have clear proof to firmly establish the belief in origin and return in people’s hearts, there is no need for harshness and severity. Logic and reason are with you; moreover, severity only increases prejudice among the ignorant. "Ṣafḥ" refers to the face of everything, for example, a face or a page (explanatory note: Ferozabadi’s Qāmūs writes that "ṣafḥ" means the base of a mountain, the blade and width of a sword, as well as the form of a face. Also, edges and faces of things are called "ṣafḥ"). Therefore, "fa-ṣfaḥ" means to turn away and overlook. Since turning away can sometimes mean disregard or expression of displeasure, and sometimes a magnanimous pardon and forgiveness, the phrase in the verse is immediately qualified with the word "beautiful" (jameel) so that it conveys the latter meaning. From Imam Ali ibn Musa Reza (علیہ السلام) a tradition is reported in the explanation of this verse in which he said: "Al-‘afwu min ghayr ‘i‘tab"—meaning pardon and pardon without blame and reproach. (Reference: Nur al-Thaqalayn, Vol. 3, p. 27). A similar hadith is also transmitted from Imam Zain al-‘Abidin (علیہ السلام). (Reference: Nur al-Thaqalayn, Vol. 3, p. 27). The next verse, as commentators have written, is actually a proof for the necessity of magnanimous forgiveness and "beautiful pardon": It states, "Indeed, your Lord is the Creator, the Knowing" (إِنَّ رَبَّک ھُوَ الْخَلاَّقُ الْعَلِیمُ). He knows that all people are not alike; He is aware of their inner secrets, inclinations, levels of understanding, and various kinds of feelings and emotions. Do not expect them to be the same but rather approach them with a spirit of forgiveness gradually so that their training will be completed and they will come toward the right path. However, this conversation does not mean that people are compelled in their behavior and deeds; rather, it only points to a pedagogical law and highlights differences in thinking, vision, and capabilities. It is also necessary to mention that some believe that the command of the Prophet (PBUH & His Pure Progeny) was specific to his Meccan life, and after his migration to Medina when Muslims gained some strength, the command of jihad replaced it. But this is clarified by the fact that this command is found in Madinan surahs as well (for example, Surah Al-Baqarah, Surah An-Nur, Surah At-Taghabun, and Surah Al-Ma’idah), some of which direct the Prophet (PBUH & His Pure Progeny) and some the believers to forgiveness and pardon. It becomes clear that this is a general and eternal command, and coincidentally this command does not contradict the command of jihad. Each has its own place: at one time, advancement through pardon and forgiveness is necessary, and where pardon and tolerance increase the audacity and abuse of others, there is no option but to act with severity. After that, the Prophet (PBUH & His Pure Progeny) is consoled and comforted not to be troubled by the harshness, multiplicity, and abundant material resources of the enemies, because God Himself has bestowed on the Prophet blessings that no one can compete with. It is stated: "And indeed We have given you seven of the often repeated [verses]" (وَلَقَدْ آتَیْنَاکَ سَبْعًا مِنْ الْمَثَانِی).(And the Great Quran). We know that in the language "سبع" (sab‘) means "seven" and "متعدد" (muta‘addid) means "two by two." Many commentators and traditions have taken "سبع من المثاني" (sab‘ min al-mathani) as an allusion to Surah Al-Fatiha because, according to the common view of the people, Surah Al-Fatiha consists of seven verses, and because of its great importance and the grandeur of its themes. It was revealed twice to the Messenger of Allah (PBUH & His Pure Progeny), or it consists of two parts: half praising and glorifying God and the other half containing the supplications and requests from the servants; or that it is recited twice in every prayer. In light of these aspects, the word "مثاني" (mathani), meaning many two-fold repetitions, is applied to it. (Explanatory note: In a hadith of the Prophet (PBUH & His Pure Progeny), God says: I have divided the prayer (Surah Al-Fatiha) between Me and My servants into two parts; one part is connected with Me and the other with the servants. (Majma‘ Al-Bayan, vol. 1, p. 17)). Some commentators have also mentioned the possibility that "سبع" refers to the first seven major Surahs of the Quran, and "مثاني" refers to the Quran itself because the Quran was revealed to the Messenger of Allah (PBUH & His Pure Progeny) twice: once all at once (collected) and once gradually over time as needed. In this sense, the meaning would be: the seven important Surahs of the entire Quran. These commentators have also cited Surah Az-Zumar, verse 23, as evidence for this meaning. The Divine command states: اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا مَثَانِيَ Allah is He who has sent down the Best Discourse, a Book [i.e., the Quran] consistent (harmonious), repeated (mathani). But... the first interpretation appears more correct, especially due to the numerous traditions narrated from Ahl al-Bayt (the family of the Prophet) in which its meaning is given as Surah Al-Fatiha. In the lexical work of Raghib, the first application of the word "مثاني" to the Quran is considered correct in that its verses are repeatedly recited, and this repetition and kind of recitation protects the Quran from being lost or corrupted by accidents. Moreover, in every era, the reality of the Quran appears anew through repetition and manifestation, which justifies the term "مثاني" (mathani). _____________________ In any case, mentioning the Great Quran after Surah Al-Fatiha—while Surah Al-Fatiha is itself a part of it—is evidence of the importance and grandeur of this Surah because it is common that mentioning a part is done due to the importance of the whole, which is frequent in Arabic, Persian and other languages. In summary, Allah Almighty informs His Messenger (PBUH & His Pure Progeny) of this reality, a great treasure... the Quran, a treasure that holds the grandeur of the entire universe, a treasure filled entirely with light, blessings, lessons, and guidance—one that opens pathways. Especially Surah Al-Fatiha, whose meaning and theme are so exalted that it connects a person in a moment directly to God and positions his soul in reverence, submission, and intimate dialogue at the threshold of God. After mentioning this great blessing, four commands are given to the Messenger of Allah (PBUH & His Pure Progeny). First, it is said: Do not cast your eyes toward what We have given to certain groups among the disbelievers in enjoyment (لاَ تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ). (Explanatory note: "أزواجاً" is the object of "متعنا" and "منهم" is a general prepositional phrase related to an implied verb, making the meaning: "various groups of disbelievers..."). These material blessings are not lasting and bring distress; even in good times it becomes difficult for a person to protect them. Therefore, this is nothing for your eyes to be attracted to. Compared to them, the great spiritual blessing, the Quran that God has given you, is far more significant. Then it is further stated: Do not grieve over them (وَلَا تَحْزَنْ عَلَيْهِمْ). In fact, the first command is not to look at material blessings and the second is not to grieve their deprivation. Regarding the interpretation of "وَلَا تَحْزَنْ عَلَيْهِمْ," it has been suggested that it means: If they do not believe in you, then do not grieve because they hold no real position. But the first interpretation appears more consistent with the preceding sentences. In any case, a clear example is found in Surah Ta-Ha, verse 131: لَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَىٰ Do not stretch your eyes toward what We have given certain groups of them as the adornment of the worldly life—to test them therein. And the provision from your Lord is better and more lasting. Some among them have been given blessings; do not look at them (these are the flowers of this worldly life—impermanent flowers that will soon wither and scatter). Thus, We want to test them thereby. The provision God has given you is better for you and more lasting. The third command concerns humility, modesty, and gentleness toward the believers; it says: Spread your wing over the believers and lower yourself to them (اِخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ). This expression is a beautiful metaphor for humility and love, like a bird shows affection for its young by covering them with its wings. It is the scene of utmost love, protecting them from enemies and preventing them from dispersing. Actually, in the form of metaphor, this well-crafted, brief phrase holds multiple meanings. Moreover...After the mentioned injunctions, this statement may indicate a warning not to show humility towards the disbelievers merely because they possess material blessings; such humility and love must be shown only to the believers, even if they are destitute of worldly wealth. At the end, the Prophet (peace be upon him) is given the fourth command: Stand firmly against these faithless wealthy people and openly declare to them, "وَقُلْ إِنِّی اَنَا النَّذِیرُ الْمُبِینُ" (And say, indeed I am the clear warner). Say to them: I warn you that Allah has stated that He will send upon you a punishment just as He sent upon the divisive ones "كَمَا أَنزَلْنَا عَلَى الْمُقْتَسِمِينَ" (as We sent upon the ones who divided [the scripture]). These divisive ones are those "الَّذِینَ جَعَلُوا الْقُرْآنَ عِضِینَ" (who have made the Quran fragmented). (Explanatory note: "عِضٍّ" is the plural of "عُضَة," meaning "fragmented" or "scattered." A portion of something is also called "عُضَة," so the plural "عِضٍّ" means "parts" or "pieces.") They took whatever served their interests and left aside whatever was detrimental to them. In reality, instead of allowing the Book of Allah and its injunctions to be their guide and leader, they used it as a means for their wicked purposes. They would cling to a word beneficial to them and disregard a thousand words harmful to their interests.

In the verse under discussion, after warning humanity of danger through His Messenger, God proclaims that this عظیم heavenly Book is an unparalleled treasure and an incomparable blessing granted to the Muslim community. It is an eternal program which, if acted upon, has the potential to bring about a state in which the world becomes ordered and flourishing, filled with peace, security, and spiritual vitality. This is a reality that even others acknowledge: that if Muslims were to revive the teachings of the Qurʾān and submit to its commands, they would attain such power and advancement that no external force could dominate them. This Sūrah al‑Ḥamd—سبعاً من المثانی—which stands at the opening of the Qurʾān and is regarded as its summary, constitutes a complete program for life. It draws attention to that supreme origin which nurtures all beings along the path of perfection, whose general and particular mercy encompasses all. It directs attention to divine justice, belief in which exercises full control over human conduct. It negates reliance upon anything besides God and rejects submission before any other power. In essence, it calls for adherence to the صراط مستقیم—a path devoid of deviation, neither inclining toward excess nor deficiency, neither toward misguidance nor divine غضب. When these principles become deeply rooted within the human soul, they are sufficient to shape a refined and perfected personality. However, it is lamentable that this عظیم capital has come into the hands of people who neither comprehend its depth nor recognize its true value. Some ignore its verses in favor of human‑devised systems and regulations formulated by those who themselves are subject to desire, whose thought is incomplete, or who have commodified knowledge for trivial worldly gain. Others are so captivated by limited material progress in different civilizations that they become heedless of what they themselves possess. This does not imply a rejection of material advancement. Rather, it emphasizes that material progress should not be considered the entirety of life. The Qurʾān is not only a profound source of spiritual flourishing but also provides effective guidance for material development and prosperity—an issue that has been clarified in earlier related discussions and may be further explored in subsequent contexts.

Many narrow-minded individuals are always concerned with what others possess. These people continuously compare their material condition with others, and when they find themselves lacking, they become distressed, even if others have acquired these resources by compromising their human dignity, value, and independence. This mindset is a sign of underdevelopment, inferiority complex, and lack of courage. It causes backwardness and decline in life, extending its very negative effect to material life. Instead of engaging in such base and harmful comparisons, a person should utilize their intellectual and physical abilities for their growth and development and say to themselves: I am not inferior to others, and there is no reason why I cannot progress more than them. Why should I covet their wealth and status when I can achieve better than them? Material life is by no means the goal of life. A true person desires material resources only to the extent that they aid their spirituality or protect their freedom and independence; they neither greedily chase after them nor sacrifice everything for them. Such a bargain is not made by free individuals and servants of God, nor do they become dependent on others in this matter. There is a hadith narrated from the Prophet Muhammad (PBUH & His Pure Progeny): مَن رَمَى بِبَصَرِهِ مَا فِي يَدِ غَيْرِهِ كَثُرَ هَمُّهُ وَلَمْ يَشْفَ غِيْضَهُ Whoever sets his sight on what is in the hands of others will always remain sorrowful, and the fire of anger in his heart will never be quenched. (Explanatory note: Tafseer As-Safi is discussed under the relevant verse.)

It is repeatedly emphasized in the Qurʾān that the Prophet (peace be upon him) should treat the believers with humility, kindness, gentleness, and compassion. However, this directive is not limited to the Prophet alone; rather, it applies to anyone who undertakes a role of leadership—whether over a large community or a smaller group. Such conduct constitutes one of the fundamental principles of true leadership and effective organization. A leader’s most valuable asset is the affection of followers and the spiritual bond that connects them to him. This cannot be achieved without humility, approachability, and sincere concern for others. Harshness and rigidity on the part of leaders have always been among the primary causes of division and disintegration within communities. In a letter attributed to ʿAlī (peace be upon him), addressed to Muḥammad ibn Abī Bakr, this principle is expressed in the following manner: “فَاخْفِضْ لَهُمْ جَنَاحَكَ وَأَلِنْ لَهُمْ جَانِبَكَ وَابْسُطْ لَهُمْ وَجْهَكَ وَآسِ بَيْنَهُمْ فِي اللَّحْظَةِ وَالنَّظْرَةِ” Lower your wing before them, treat them with gentleness, maintain an open and pleasant countenance, and observe equality among them both in glance and in attention (Nahj al‑Balāghah, Maktūb 27). This statement encapsulates the ethical foundation of leadership: humility in demeanor, softness in interaction, openness in expression, and fairness in treatment. Such qualities not only foster unity and trust but also ensure the enduring stability and coherence of the community.

Many people, due to their personal inclinations, attempt to create a distinction within divine commands. Although divine instructions are entirely in the interest of humanity, some of them appear, at first glance, to align with human desires, while others seem contrary to them. It is precisely at this point that the true believer demonstrates complete submission, accepting all commands without distinction and affirming: “كُلٌّ مِّنْ عِندِ رَبِّنَا”—all is from our Lord. Such individuals do not divide or discriminate among divine injunctions. In contrast, those whose hearts are afflicted by disease seek to utilize religion itself for personal advantage. They accept only those portions that serve their interests while neglecting or discarding the rest. They may even divide the verses of the Qurʾān—or at times a single verse—accepting the part that conforms to their desires and rejecting the remainder. It is not a matter of pride to adopt the attitude expressed by certain previous communities: “نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ”. Such a stance is characteristic of those who pursue worldly interests. The fundamental distinction between the adherents of truth and those of falsehood lies in this: the latter submit only to those commands that are compatible with their desires, whereas the former accept them in their entirety. It is at this juncture that the sincere is distinguished from the insincere, and the true believer from the hypocrite. In addition to this interpretation, commentators have proposed other meanings for the term “مقتسمین”. Al‑Qurṭubī, for example, mentions several interpretations, many of which appear less compelling. One notable explanation is that certain leaders among the polytheists stationed themselves along the roads and pathways of Mecca during the season of pilgrimage. Each of them would address passing travelers with disparaging statements regarding the Prophet (peace be upon him) and the Qurʾān in an effort to turn people away. Some would describe him as insane, claiming that his words were incoherent; others would call him a sorcerer, attributing the Qurʾān to magic; still others would label him a poet, dismissing the eloquence of the revelation as fabricated verse; and some would refer to him as a soothsayer, interpreting the Qurʾānic references to the unseen as forms of divination. These individuals were called “مقتسمین” because they had divided the streets and pathways of Mecca among themselves according to a deliberate plan. There is no obstacle to understanding this interpretation alongside the earlier one; both may be encompassed within the broader meaning of the verse.

See ayat 99 for tafseer.

See ayat 99 for tafseer.

See ayat 99 for tafseer.

See ayat 99 for tafseer.

See ayat 99 for tafseer.

See ayat 99 for tafseer.

See ayat 99 for tafseer.

In the concluding verses of this sūrah, following the description of the fate of the “مقتسمین”, the Qurʾān turns to the subject of accountability. It declares: “فَوَرَبِّکَ لَنَسْاَلَنَّهُمْ اَجْمَعِینَ عَمَّا کَانُوا یَعْمَلُونَ”—by your Lord, We shall certainly question them all concerning what they used to do. It is evident that this questioning is not for the sake of acquiring knowledge, for nothing—whether outward or inward—is hidden from the all‑encompassing knowledge of God. Rather, such questioning serves to make the الإنسان aware of the nature of his own deeds, to expose their ugliness to himself, and to function as a form of psychological punishment. For being questioned regarding one’s misdeeds, accompanied by reproach and rebuke—especially in a realm where the individual possesses heightened awareness of realities—is in itself deeply painful. Thus, these questions constitute part of the punishment. The generality of the expression “عَمَّا کَانُوا یَعْمَلُونَ” indicates that every action, without exception, will be subject to scrutiny. This serves as a profound lesson for humanity not to remain heedless even for a moment regarding their conduct. The claim of some interpreters that this questioning pertains specifically to belief in tawḥīd or to the denial of prophets lacks sufficient evidence, as the verse clearly encompasses all actions. As for the apparent tension between this verse and statements such as “فَیَوْمَئِذٍ لَا یُسْئَلُ عَنْ ذَنبِهِ إِنسٌ وَلَا جَانٌّ” (al‑Raḥmān 39), it may be understood by recognizing that the Day of Judgment comprises multiple stages. In some stages questioning occurs, while in others it does not. Alternatively, it may signify that verbal questioning does not occur, as the Qurʾān indicates elsewhere that mouths will be sealed and testimony will be given by bodily limbs (cf. Yā Sīn 65). Subsequently, a decisive command is issued to the Prophet: “فَاصْدَعْ بِمَا تُؤْمَرُ”—proclaim openly what you are commanded. The root “صدع” conveys the sense of cleaving or making something manifest, and here it signifies the clear and unequivocal declaration of divine truths. At the same time, “وَأَعْرِضْ عَنِ الْمُشْرِکِینَ” instructs him to turn away from the opposition of the polytheists, either in the sense of disregarding them or refraining from confrontation at a stage when the believers lacked the capacity for armed resistance. God then reassures the Prophet: “إِنَّا کَفَیْنَاکَ الْمُسْتَهْزِئِینَ”—We are sufficient for you against those who mock. The use of the past tense here conveys certainty, indicating that this divine protection is assured. It is reported that those who mocked the Prophet were afflicted with various calamities, diverting them from their hostility. The Qurʾān describes these mockers as those “الَّذِینَ یَجْعَلُونَ مَعَ اللَّهِ إِلَٰهًا آخَرَ”, whose own beliefs and practices are themselves objects of ridicule, for they equate the Creator of existence with lifeless idols. In order to console the Prophet, it is further stated: “وَلَقَدْ نَعْلَمُ أَنَّکَ یَضِیقُ صَدْرُکَ بِمَا یَقُولُونَ”. His sensitive and refined nature is naturally distressed by their words, yet he is instructed to find remedy in devotion: “فَسَبِّحْ بِحَمْدِ رَبِّکَ وَکُنْ مِنَ السَّاجِدِینَ”. The remembrance of God and acts of prostration purify the heart, strengthen resolve, and renew spiritual انرژی. A report from Ibn ʿAbbās indicates that whenever the Prophet experienced grief, he would turn to prayer, thereby alleviating his distress. Finally, the command is given: “وَاعْبُدْ رَبَّکَ حَتَّی یَأْتِیَکَ الْیَقِینُ”. The term “الیقین” is understood by commentators to mean death, as it is the one certainty from which no person is exempt. It may also refer to the moment when all veils are lifted and realities become clear. This interpretation is supported by the statement in Sūrah al‑Muddaththir: “حَتَّی أَتَانَا الْیَقِینُ”. The interpretation advanced by some Sufi groups—that reaching yaqīn negates the need for worship—is unfounded. First, as established, “الیقین” refers to death, which applies equally to all. Second, the command here is addressed to the Prophet himself, whose certainty was already complete, yet he continued worship until the end of his life. Third, historical reports confirm that the Prophet, as well as ʿAlī and the other Imams, maintained continuous devotion until death. Thus, the verse emphasizes perseverance in worship throughout the entirety of human life, affirming that servitude to God remains obligatory until the final certainty—death—arrives.

As indicated by certain narrations, the verses: “فَاصْدَعْ بِمَا تُؤْمَرُ وَأَعْرِضْ عَنِ الْمُشْرِکِینَ إِنَّا کَفَیْنَاکَ الْمُسْتَهْزِئِینَ” were revealed in Mecca after the Prophet of Islam (peace be upon him) had been conveying his message privately for three years. During this period, only a small number of individuals from among his close associates had embraced his call—among women, Khadijah (peace be upon her), and among men, ʿAlī (peace be upon him). It is evident that, in such a context and environment, the call to pure tawḥīd and the effort to dismantle the entrenched system of shirk and idol‑worship constituted an extraordinary and exceedingly difficult undertaking. From the very beginning, it was clear that such a mission would invite ridicule and opposition from certain elements within society. Accordingly, God strengthened the heart of His Prophet, encouraging him not to be deterred by the number of mockers and opponents, nor to succumb to hesitation or fear. Instead, he was commanded to proclaim his message openly and publicly, initiating his mission in a clear and direct manner. He was further instructed to prepare himself for a continuous, sustained, and rational struggle (jihād) in the path of conveying the truth (Nūr al‑Thaqalayn, vol. 3, p. 23).

In human life, difficulties are inevitable; they are inherent to the nature of worldly existence. As a person grows in stature and responsibility, the magnitude of challenges also increases. From this perspective, one can appreciate the عظیم hardships encountered by the Prophet (peace be upon him) in the course of his mission. Yet it is observed that God commands His Messenger to seek strength, expanded inner capacity, and resilience in the face of difficulties through tasbīḥ, supplication, and prostration before Him. This indicates that acts of worship exert a profound influence upon the human soul, enhancing faith, strengthening resolve, and reinforcing determination. Various traditions likewise suggest that when great leaders are confronted with severe trials and crises, they turn toward the house of God, drawing comfort, tranquility, and renewed strength through devotion and worship under the shade of divine presence.

We know that man is a being who possesses the highest potential for perfection and evolution; his journey began from the point of non-existence and is moving toward an infinite destination. If he continues on the path of perfection, he will never come to a halt anywhere. On one hand, we know that worship is the highest school of human development and discipline, and worship awakens human thought and directs it toward the infinite destination. It removes the dust of sin and heedlessness from his heart and soul and causes the cultivation of the highest human virtues in his existence. The spirit strengthens faith and grants man awareness and responsibility. Therefore, it is possible that man may be indifferent to this great educational school even for a moment, and those who think that man might reach a stage where worship is no longer necessary have either limited the concept of human perfection and evolution or failed to understand the meaning of worship. Allama Tabatabai has discussed this matter in Tafseer al-Mizan, and we present it here briefly: All creatures in this world are journeying toward perfection, and human perfection takes place within society. Therefore, man is born inherently social, both naturally and personally. On one hand, human society can guarantee the training and perfection of man if it functions under the respect of organized laws, avoids conflict, and clearly defines the limits of responsibilities. In other words, if human society becomes righteous, people living within it can reach their ultimate goal, but if the society is corrupt, then people will be halted from this perfection and evolution. These laws and rules, whether social or related to worship, will be effective only when they are derived from prophecy and divine revelation. We also know that worship laws, whether individual or collective, are based upon a part of perfection. From this, it becomes clear that as long as human society exists and his life continues in this world, divine responsibilities and laws also continue. To end human responsibilities and laws would mean to forget the rules and commands, and its consequence would be the corruption and disorder of human society. It is also noteworthy that righteous deeds and worship are the source of attaining the highest human faculties. When these deeds are performed to a sufficient extent and these exalted faculties and virtues awaken within man, these virtues, in turn, become the source of more righteous deeds and greater obedience and servitude to God. This makes it clear that those who think that the purpose of commandments is human perfection, so that when man attains his perfection, existence has no further meaning, are mistaken. Because if man abandons the fulfillment of responsibilities and commandments, society will immediately turn toward chaos. Therefore, how can a perfect individual live in such a society? And what if these virtues turn away from their true effects? (Consider this carefully.)