An-Nahl

See ayat 2 for tafseer.

As previously noted, the opening verses of this sūrah were largely revealed in Mecca. These were the days when the Prophet (peace be upon him) was facing intense obstruction and hardship from the polytheists and idol‑worshippers. Every day they devised new pretexts to oppose his life‑giving and liberating message. One of their objections was that when the Prophet threatened them with divine punishment, some stubborn individuals would respond that if this punishment were indeed real, why did it not descend upon them immediately? At times they would even claim that, should such punishment arrive, they would seek refuge in their idols, expecting them to intercede before God and avert the punishment. The first verse of the sūrah rejects these illusions and declares: “أتى أمر الله فلا تستعجلوه”—the command of God concerning the punishment of the polytheists has certainly been decreed, so do not seek to hasten it. If you imagine that idols will intercede on your behalf, you are gravely mistaken, for God is exalted above any partners that you associate with Him: “سبحانه وتعالى عما يشركون”. Thus, in this verse, “أمر الله” refers to the divine decree of punishment for the polytheists. Although the verb “أتى” is in the past tense, it conveys a future certainty, emphasizing the inevitability of its realization. This usage is common in the Qurʾān, where future events that are certain are expressed in the past tense. Some exegetes have suggested that “أمر الله” refers directly to the punishment itself, while others have interpreted it as referring to the Day of Judgment. However, the interpretation presented here appears more suitable within the context. Furthermore, divine punishment is never executed without clear communication and complete establishment of proof. Therefore, the subsequent verse states: “يُنَزِّلُ الْمَلَائِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ”. God sends down the angels with the “روح”—as part of His command—to whomever He wills among His servants, instructing them: “أَنْ أَنْذِرُوا أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاتَّقُونِ”—warn people that there is no deity except Me and that they should be mindful of Me alone. Regarding the meaning of “روح”, there is considerable اختلاف among exegetes. The apparent meaning is that it refers to revelation, the Qurʾān, and prophethood—those elements that give life to humanity. Although some interpreters have treated these as distinct meanings, they ultimately converge upon the same underlying reality. In this sense, “روح” signifies all that brings spiritual life, guides intellects, and nurtures souls, as indicated in verses such as: “استجيبوا لله وللرسول إذا دعاكم لما يحييكم” and “وكذلك أوحينا إليك روحاً من أمرنا”. It should also be noted that the phrase “على من يشاء من عباده” does not imply arbitrariness. Divine will is inseparable from divine wisdom, and prophethood is granted only to those who are worthy of it, as expressed in “الله أعلم حيث يجعل رسالته”. Finally, it is significant that the first command given to the prophets is that of warning—“أن أنذروا”. This reflects the reality that, in addressing a corrupted and misguided society, nothing is more effective than warning and awakening. While encouragement is effective for receptive individuals, those immersed in corruption are more deeply affected by warning and admonition, especially at the outset of prophetic mission.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

In the preceding verses, the refutation of shirk was discussed. In the verses under consideration, two approaches are adopted for eradicating shirk and directing attention toward the One God. First, a rational method is employed, drawing attention to the remarkable system of creation, and second, reference is made to the various blessings of God bestowed upon humanity so that a sense of gratitude may arise, ultimately bringing human beings closer to God. It is stated: “خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ”—God created the heavens and the earth with truth. The truthfulness of the heavens and the earth is evident through their astonishing system, their orderly and calculated creation, their purpose, and the benefits inherent within them. It is then added: “تَعَالَى عَمَّا يُشْرِكُونَ”—He is exalted far above that which they associate with Him. The idols which they regard as partners have no creative power whatsoever; they cannot even produce something as insignificant as a mosquito or a particle of dust. Despite this, how can they be considered partners of God? It is noteworthy that even the polytheists recognize that this wondrous system and intricate creation belong to God alone, yet at the time of worship they prostrate before idols. After referencing the heavens and the earth and the countless mysteries within them, the discussion turns to the human being, who is closest to himself. It is stated: “خَلَقَ الْإِنسَانَ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ”—He created the human being from a humble drop, yet he becomes articulate, thoughtful, and capable of defending himself. The term “نطفة” originally denotes a small quantity of clear water, later used for the fluid from which human life originates. This expression illustrates vividly the immense power of God, who transforms an insignificant drop into a complex and advanced being spanning vast degrees of ascent and development. While some commentators interpret “خصيم” as one who disputes with God in ingratitude, the preferred interpretation is that it refers to the human ability to articulate and reason, thereby highlighting the magnificence of creation. This is supported in Tafsīr ʿAlī ibn Ibrāhīm: “خلقہ من ماء قطرة ماء منتن فیکون خصیماً متکلماً بلیغاً” (Nūr al‑Thaqalayn, j 3, p. 39). Following the creation of the human being, another important blessing is mentioned: the creation of livestock. It is stated: “وَالْأَنْعَامَ خَلَقَهَا ۗ لَكُمْ فِيهَا دِفْءٌ وَمَنَافِعُ وَمِنْهَا تَأْكُلُونَ”. These animals serve as a means of clothing and warmth, provide various benefits, and are a source of nourishment. The term “دِفْء” refers to clothing and protective covering derived from wool and hides, while “منافع” points to milk and related products, and “ومنها تأكلون” indicates the consumption of their meat. The precedence of clothing and shelter reflects their greater necessity, especially for those living in desert environments, while the order also suggests that protection from harm takes precedence over acquisition of benefit. The Qurʾān further refers to the aesthetic and psychological benefits of livestock: “وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ”. The terms “تريحون” and “تسرحون” refer respectively to returning animals to rest at evening and taking them out to pasture at morning. These scenes are described as a form of beauty, reflecting not merely outward appearance but a deeper reality of self‑sufficiency, الإنتاج, and independence within society. Such a condition represents a form of جمال rooted in autonomy and collective strength. Another benefit is mentioned: “وَتَحْمِلُ أَثْقَالَكُمْ…”—they carry heavy loads to regions that would otherwise be inaccessible without severe difficulty. This is a manifestation of divine compassion: “إِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌ”. The term “شق” may refer to hardship or the division of effort, though the interpretation emphasizing difficulty is more appropriate. The discussion then shifts to animals used for riding: “وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً”. Here, “زینة” denotes not superficial adornment but functional beauty expressed through ease, efficiency, and preservation of human energy. The contrast between a traveler on foot and one riding conveys the deeper significance of this نعمت. Finally, the verse concludes: “وَيَخْلُقُ مَا لَا تَعْلَمُونَ”. This indicates that God will create additional means of transportation beyond those known at the time. While earlier commentators may have interpreted this as referring to future animals, its meaning is readily understood in light of modern developments in transportation. The use of the term “يخلق” is appropriate, for even human inventions ultimately depend upon materials and capacities created by God.

In the contemporary age, production, factories, and machinery have expanded to such an extent that many other sectors appear relatively diminished. Nevertheless, even today, a significant portion of human sustenance continues to depend on animal husbandry and agriculture, since the fundamental basis of food production ultimately rests upon these two domains. For this reason, self‑sufficiency in livestock and agriculture is not only a guarantee of economic independence but is also closely connected to political autonomy. It is therefore unsurprising that all nations in the world strive to develop and expand animal breeding using modern methods. These two sectors are so fundamental that even countries considered global superpowers are at times compelled to set aside political considerations and seek assistance from nations that may otherwise stand in opposition to them. Accordingly, in Islam and its life‑giving teachings, great emphasis has been placed upon livestock and agriculture, and every appropriate opportunity has been used to encourage Muslims to engage in these activities. In the verses discussed above, it has become evident how the Qurʾān speaks in a highly encouraging tone about animals, highlighting their benefits—whether as sources of food or clothing—and even describing the aesthetic appeal of their movement in the desert. Similarly, in subsequent verses, the importance of agriculture and the cultivation of fruits is addressed in a general sense. In Islamic traditions, striking expressions are found concerning animal husbandry, as well as numerous narrations regarding the importance of agriculture. By way of example, a few traditions from Islamic sources may be cited: The Prophet (صلى الله عليه وآله وسلم) once asked an individual: why do you not bring barakah into your home? When asked what was meant by barakah, he replied: “شاة تحلب” (a milking goat). He further stated: if there is a milking goat, sheep, or cow in a household, all of these are sources of blessing (Biḥār al‑Anwār, j 14, p. 686). It is also reported from the Prophet (صلى الله عليه وآله وسلم): “نعم المال الشاة”—the goat is an excellent form of wealth (Biḥār al‑Anwār, j 14, p. 686). In Tafsīr Nūr al‑Thaqalayn, under these verses, it is narrated from ʿAlī (عليه السلام): the best provision a person keeps in his home for his family is a goat; if a household possesses a goat, the angels sanctify it twice each day. This should not be misunderstood; the underlying principle is the encouragement of maintaining productive livestock in proportion to one’s circumstances. Regarding agriculture, it has been reported from ʿAlī (عليه السلام): whoever possesses water and land yet remains poor, may God remove him from His mercy (Biḥār al‑Anwār, j 23, p. 19). The Prophet (صلى الله عليه وآله وسلم) also stated: you should keep livestock and engage in cultivation, for both bring goodness and blessing in their coming and going (Biḥār al‑Anwār, j 14, p. 34). Imām Jaʿfar al‑Ṣādiq (عليه السلام) declared: there is no activity more beloved to God than agriculture (Biḥār al‑Anwār, j 23, p. 20). In another narration from Imām al‑Ṣādiq (عليه السلام), farmers are described as the خزائن of humanity; they cultivate pure sustenance granted by God, and on the Day of Judgment they will hold an elevated rank and be closest to God, being called “المبارکین” (Wasāʾil al‑Shīʿah, j 13, p. 194). These teachings collectively highlight the central role of livestock and agriculture not only as economic activities but as fundamental pillars of human livelihood, social stability, and collective independence.

See ayat 13 for tafseer.

See ayat 13 for tafseer.

See ayat 13 for tafseer.

See ayat 13 for tafseer.

In the preceding verses, the negation of shirk was discussed. In the verses under consideration, two approaches are adopted to eradicate shirk and direct attention toward the One God. First, a rational method is employed, drawing attention to the remarkable system of creation, and second, reference is made to the various blessings granted by God to humanity, so that a sense of gratitude may be awakened and ultimately lead human beings toward closeness to Him. It is stated: “خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ”—God created the heavens and the earth in truth. The reality and truth of the heavens and the earth are evident through their astonishing system, their precise and orderly design, their purpose, and the benefits contained within them. It is then further declared: “تَعَالَى عَمَّا يُشْرِكُونَ”—He is exalted above what they associate with Him. The idols that they consider as partners have no capacity for creation whatsoever; they are unable even to create something as insignificant as a mosquito or a particle of dust. Despite this, they are regarded as partners with God. It is noteworthy that the polytheists themselves acknowledge that this wondrous system and precise creation belong only to God, yet at the time of worship they fall prostrate before idols. After referring to the heavens and the earth and the boundless mysteries within them, the discussion turns to the human being, who is nearer to himself than anything else. It is stated: “خَلَقَ الْإِنسَانَ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ”—He created the human being from a drop, yet he becomes articulate, expressive, and capable of argument. The term “نطفة” originally signifies a small quantity of clear water, later used for the fluid that becomes the basis of human generation. Through this expression, the Qurʾān intends to present, in a tangible manner, the immense power of God, who brings forth such an extraordinary creature from a seemingly insignificant origin—one whose stages of descent and ascent encompass a vast range. Following the mention of human creation, another important blessing is described: the creation of livestock. It is stated: “وَالْأَنْعَامَ خَلَقَهَا ۗ لَكُمْ فِيهَا دِفْءٌ وَمَنَافِعُ وَمِنْهَا تَأْكُلُونَ”. God created livestock, which serve as a source of clothing, provide various benefits, and from which human beings obtain food. The term “دِفْء” refers to all forms of clothing and covering, including garments made from wool or leather, such as clothing, blankets, footwear, and tents. The expression “منافع” indicates additional benefits, including milk and its derivatives, while “ومنها تأكلون” refers to the consumption of their meat. It is noteworthy that among these benefits, clothing and shelter are mentioned first, reflecting their fundamental necessity, and suggesting that protection from harm precedes the attainment of benefit. The Qurʾān further highlights the aesthetic and psychological dimension of this blessing: “وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ”. The term “تريحون” denotes bringing animals back to their resting places in the evening, while “تسرحون” refers to taking them out to pasture in the morning. The scenes of livestock moving collectively to and from pasture are described as “جمال”—a form of beauty. This beauty is not merely superficial; rather, it reflects a deeper societal reality—self‑sufficiency, independence, and the capacity to produce one’s own means of subsistence. It signifies the dignity of autonomy and freedom from dependence on others. Another significant benefit is then mentioned: “وَتَحْمِلُ أَثْقَالَكُمْ إِلَىٰ بَلَدٍ لَّمْ تَكُونُوا بَالِغِيهِ إِلَّا بِشِقِّ الْأَنفُسِ”. These animals carry heavy burdens to regions that would otherwise be inaccessible without great hardship. This is a sign of divine mercy, as expressed in: “إِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌ”. The term “شق” refers to difficulty and severe exertion. Thus, livestock serve multiple roles: providing clothing, yielding dairy products, supplying meat, producing psychological benefits, and facilitating transport. The Qurʾān then refers to animals used specifically for riding: “وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً”. The term “زينة” here does not signify mere superficial adornment; rather, it denotes functional beauty—ease, efficiency, preservation of energy, and readiness for further tasks. Finally, the verse states: “وَيَخْلُقُ مَا لَا تَعْلَمُونَ”. This indicates that God will create additional means of transportation beyond those presently known. While earlier commentators may have interpreted this in relation to future types of animals, its meaning extends to all such developments. The use of “يخلق” is appropriate, for human inventions are ultimately composed of elements created by God, and the capacity for such innovation is itself a divine endowment.

It is noteworthy that in the aforementioned verses, the material and spiritual blessings are so intermingled with each other that they cannot be separated from one another. Despite this, in this series of verses, there is certainly a difference in the tone regarding the material and spiritual blessings. At no point is it said that it is incumbent upon God to create a certain provision for you. However, regarding guidance to the straight path, it has been stated that it is incumbent upon God that He guide you to the straight path and also grant you the required strength and energy to traverse this path, both from a takwīnī as well as a tashrī'ī perspective. As a matter of principle, it is not the method of the Qur'an to focus on only one aspect of any discussion. To the extent that even when speaking of the creation of trees and fruits and the subjugation of the moon and sun, it mentions the spiritual and inner objective, saying that these material blessings are also signs of the greatness of the creation and the Creator.

It may be assumed that the Qurʾān, in the verses under discussion, mentions olive, date, and grape among the various fruits simply because they were found in the region where the Qurʾān was revealed. However, when one considers the universal and timeless nature of the Qurʾān, along with the depth of its expressions, it becomes clear that the intended meaning is far more profound. Experts in nutrition and prominent scientists who have devoted many years to the study of the properties of fruits maintain that very few fruits possess nutritional value for the human body comparable to these three. They observe, for example, that olive oil plays an important role in restoring damaged tissue in the human body. It has a high caloric value and is therefore a source of strength. Those who wish to preserve their health should benefit from this elixir. Olive oil is also regarded as a reliable ally of the liver; it is beneficial in alleviating disorders of the kidneys and bile, relieving pain in the liver and kidneys, and removing dryness. Hence, Islamic traditions likewise contain abundant praise for it. In one narration, it is reported from ʿAlī ibn Mūsā al‑Riḍā (ʿalayhi al‑salām) that olive oil is an excellent food; it purifies the breath, removes phlegm, brings freshness and clarity to the face, strengthens the nerves, alleviates illness and pain, and calms anger (Islām Pezeshk Bīdār). More significantly, the Qurʾān itself refers to the olive tree as “شجرة مباركة”. Similarly, advances in medical science and nutrition have demonstrated the importance of dates. The calcium content of dates contributes significantly to the strength and firmness of bones, and they also contain phosphorus, which plays a role in the formation of essential elements of the brain. Dates protect the nervous system from weakness and fatigue and enhance vision. They also contain potassium, whose deficiency is considered a cause of gastric ulcers; thus, their presence is highly valuable for muscles and bodily tissues. Contemporary nutritionists suggest that dates help prevent cancer, as statistical observations indicate that populations with higher consumption of dates show lower incidence of this disease. Bedouin populations in Arabia, who often live in conditions of deprivation, are observed to be largely unaffected by cancer, a phenomenon attributed to the presence of magnesium in dates. Dates also contain a substantial amount of sugar, and this sugar is considered of a beneficial type; in some cases, even individuals with diabetes may consume them in moderation. Researchers have identified thirteen biological substances and five types of vitamins in dates, indicating that they constitute a highly nutritious and valuable food (Awwalīn Dānishgāh wa Ākharīn Payambar, vol. 7, p. 65). For this reason, Islamic traditions strongly emphasize their consumption. It is reported from ʿAlī (ʿalayhi al‑salām): “کلوا التمر فإن فیه شفاء من الأدواء”—eat dates, for they contain healing for many ailments. It is also reported that his diet often consisted of bread and dates. Another narration states that a household without a date tree is effectively deprived (Safīnat al‑Biḥār, vol. 1, p. 125). In Sūrah Maryam, it is mentioned that when Maryam (ʿalayhā al‑salām) gave birth to ʿĪsā (ʿalayhi al‑salām) in a barren place, fresh dates were provided to her, indicating their importance as nourishment for a mother after childbirth. Traditions further affirm that dates serve as an effective remedy in such conditions (Safīnat al‑Biḥār, vol. 1, p. 125). As for grapes, according to experts in nutrition, they possess such beneficial properties that they may be regarded as a natural medicinal store. In terms of their properties, grapes closely resemble maternal milk, thus constituting a complete food. They generate more than twice the energy produced by meat, act as an antidote against toxins, purify the blood, assist in the treatment of joint pain and inflammation, and promote blood production. They support digestion, enhance vitality, remove anxiety and grief, strengthen the nerves, and, due to their vitamin content, provide considerable strength to the human body. In addition to their nutritional value, grapes possess strong antiseptic qualities and are considered effective in combating cancer (Awwalīn Dānishgāh wa Ākharīn Payambar, vol. 7, pp. 101, 122). It is also reported from the Prophet (صلی الله علیه وآله وسلم): “خیر طعامکم الخبز وخیر فاکهتکم العنب”—the best of your foods is bread, and the best of your fruits is grapes (Islām Pezeshk Bīdār). If all that nutritionists and the numerous traditions found in Islamic sources have stated regarding these fruits were to be discussed in detail, it would depart from the method of tafsīr. The purpose here is to clarify that the Qurʾān has not mentioned these three fruits without reason, and that at the time of revelation, many of their significant benefits remained unknown to people.

In the verses under consideration, after presenting divine blessings in three distinct categories, the Qurʾān invites human beings to reflection. The difference lies in the fact that at one point it states: in these there are signs for those who reflect; at another point it declares: in this there are signs for those who use reason; and in a third place it states: in these there are signs for those who take heed. This variation in expression is certainly not merely stylistic; rather, as is evident from the method of the Qurʾān, each formulation points to a specific nuance. It is possible that the distinction may be understood in this way: the diverse blessings of the earth are so evident and manifest that simple remembrance and recollection (tadhakkur) are sufficient. In contrast, matters relating to agriculture—such as olives, dates, grapes, and fruits generally—require a degree of contemplation in order to appreciate their nutritional qualities and medicinal importance; hence, in this context, the call is to tafakkur. As for the subjugation of the sun, the moon, and the stars, and the mysteries of night and day, these require a deeper level of intellectual engagement; therefore, the term taʿaqqul is employed, indicating a level beyond ordinary reflection. In any case, the Qurʾān consistently addresses itself to those who think, contemplate, and exercise their intellect. It is noteworthy that the Qurʾān was revealed in an environment dominated by ignorance, and this fact further highlights the profundity of its expressions. It also provides a decisive response to those who, influenced by certain superstitious religious traditions, reject all religion and claim that religion is merely an “opiate” that dulls thought and intellect, or that belief in God is the product of ignorance. On the contrary, such verses of the Qurʾān—found throughout many sūrahs—clearly demonstrate that true religion is grounded in reflection, reasoning, and intellectual awareness. Islam, at every point, engages with people of understanding, insight, and intellect (ulū al‑albāb), rather than with the ignorant, the purveyors of superstition, or those who lack rational foundation.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

In these verses, some other important divine blessings bestowed upon man are mentioned. Here, the discussion begins with the rivers, which are a very important source for human life. It is stated: He who has subjected the rivers and seas for you and appointed them to your service. (وَهُوَ الَّذِي سَخَّرَ). We know that the greater part of the earth consists of rivers and seas, and we also know that the first sprout of life emerged from the water. Even now, rivers and seas are an important source for sustaining the life of humans and all of the earth's creatures. Appointing them to the service of mankind is a great blessing from God Almighty. After this, three benefits of the rivers are pointed out. It is stated: So that you may eat fresh meat from it. (لِتَأْكُلُواْ مِنْهُ لَحْمًا طَرِيًّا). That meat which you did not take the trouble to raise. Only the hand of God's power has nurtured them in the seas and rivers, and you have obtained it for free. The freshness of this meat has been specifically mentioned. In that era, too, old and stale meat of various kinds was available, and it is available in our era as well. If this situation is kept in view, the importance of this blessing and the significance of preparing and eating food from fresh meat becomes more evident. Man's material life and civilization have progressed greatly, yet even today, rivers and seas are an important source of human food. Every year, millions of tons of meat, which the blessed hand of the benevolent Lord has raised for humans, is obtained from the rivers and seas. At a time when, after observing the growing population on earth and after preliminary studies, some people feel a future shortage of food and say that this expected future scarcity of food is frightening, but the attention of scientists is towards the rivers and seas; they have pinned their hopes on them. They believe that by farming various types of fish and increasing their population, this shortage can be compensated for to a great extent. On the other hand, scientists have also devised laws and methods to protect the water of the rivers from pollution and to prevent the destruction of fish species. From the collective study of these, the importance of the aforementioned Quranic sentence, which was revealed fourteen hundred years ago, becomes more evident. Among the things obtained from the seas are also items used for adornment and beautification. Therefore, the Quran further says: so that you may extract from it ornaments to wear (وَتَسْتَخْرِجُواْ مِنْهُ حِلْيَةً تَلْبَسُونَهَا). Man, unlike quadrupeds, is not devoid of aesthetic taste; rather, there are four famous aspects of the human soul, one of which is the aesthetic sense. This very taste is the source of the creation of true poetry and art. There is no doubt that the spiritual aspect of man is very influential in human life. Therefore, the needs of this aspect should also be fulfilled in the correct manner, avoiding excess and negligence. Those who are engrossed in aestheticism, adornments, and pleasures are misguided in the same way as those dry individuals who are opposed to all kinds of adornment. One of these groups is afflicted with excess, and the other with negligence. One group is a cause for wasting capital, creating class divides, and killing spirituality, while the other is a cause for stagnation and inertia. For this reason, Islam has permitted the use of adornment in a reasonable manner and while avoiding extravagance. For example, wearing good clothes, using different types of perfumes, and using certain precious stones has been recommended, especially for women, as they are naturally more inclined towards adornment. But we emphasize again that all of this should be free from extravagance. Finally, the third blessing of the sea is mentioned, which is the sailing of ships in it, an important means of transport for man and his necessities. It is stated: And you see the ships cleaving through it (وَتَرَى الْفُلْكَ مَوَاخِرَ فِيهِ). When people sitting on a ship are moving on the surface of the sea, how spectacular is this sight. God has bestowed this blessing upon you so that you may benefit from it and seek of His bounty in the way of trade (وَلِتَبْتَغُواْ مِن فَضْلِهِ). ["وَلِتَبْتَغُواْ مِن فَضْلِهِ" comes with a conjunctive 'waw' (and), so it must have something to be conjoined to. The rule is implied, and its implied form is: لتنفعوا بھا و لتبتغوا من فضلہ (so that you may benefit from it and so that you may seek of His bounty). You see the ships cleaving the water so that you may derive various benefits from it and so that you may profit from it for trade]. By paying attention to all these blessings, a sense of responsibility may be created in you, "so that you may be grateful for His blessings" (وَلَعَلَّكُمْ تَشْكُرُونَ). The word 'fulk' means ship; it is used for both singular and plural. 'Mawakhir' is the plural of 'makhirah'. Its root is 'makhr', which means to cleave the water left and right. Since ships cleave the water's breast when they move, they are called 'makhir' or 'makhirah'. Fundamentally, who is it that has placed this property in the material from which a ship is made, that it can stay afloat on water? If everything were heavier than water and the specific pressure of water did not exist, we could never travel on the vast surface of the sea.Also, who is it that makes the organized winds blow on the surface of the seas, and who is it that created the power in steam so that with it we can run engine-powered boats on the sea? Is not each one of these a great blessing? Sea routes, compared to land roads and highways, are much vaster, much less expensive, and more available. Some gigantic ships are as vast as cities, and in this way, mankind has obtained a very great means of transportation. If we pay attention to this, the greatness of the blessing of the seas for navigation becomes more apparent. After mentioning the blessings of the seas and rivers, the Quran mentions the hard and strong mountains and says: Firm and strong mountains have been cast into the earth so that it may be saved from trembling and moving, and you may live on it with comfort and peace (وَأَلْقَى فِي الْأَرْضِ رَوَاسِيَ أَن تَمِيدَ بِكُمْ). ["أَن تَمِيدَ بِكُمْ" was implicitly "لئلا تمید بکم" or "کراھتہ ان تمید بکم", meaning 'lest it should shake you' or 'disliking to move you']. We have said before that the foundations and roots of mountains are joined to one another, interconnected and linked, and they hold the earth within them like a coat of mail. This thing, to a great extent, saves the earth from the constant potential upheaval caused by internal gases. Furthermore, the specific placement of mountains increases the resistance of the earth's crust against the tides of the water and greatly reduces the effect of the tides on it. Similarly, mountains reduce the force of severe storms that come upon the land and the movement of the winds, because if there were no mountains, the flat surface of the earth would be exposed to strong gales and storms, and in that state, peace would not have been possible for it. Also, since mountains are among the primary reservoirs of water (in the form of snow or having water internally), the blessing of rivers and streams is mentioned immediately along with them. It is said: and rivers and streams have been created for you (وَأَنْهَارًا). It was possible that the existence of mountains might create the illusion that they separate different parts of the earth from each other and block the paths, therefore it is further stated: and paths have been made for you so that you may be guided (وَسُبُلاً لَّعَلَّكُمْ تَهْتَدُونَ). [In any case, the above verse is among the scientific miracles of the Holy Quran. This matter, at least in that era, had not yet been revealed to people. For details in this regard, see our book "Quran and the Last Prophet"]. This matter is noteworthy that in the world's great mountain ranges, there are passes through which man makes his way, and it rarely happens that mountains completely separate parts of the land from each other. Since a path does not lead a person to the destination without signs, markers, and guides, after mentioning the blessing of paths, these signs and markers are mentioned. It is said: And landmarks have been appointed (وَعَلامَاتٍ). These landmarks are of various kinds: the shape and form of mountains, passes and their cuts and separation from each other, the undulations of the land, different colored soils, the different colors of mountains, and even the quality of the winds blowing in each area are signs for finding paths. We know how helpful these landmarks are for travelers; they save them from straying far from their destination and getting lost. Some deserts are of a uniform nature; crossing them is very difficult and dangerous. There are such deserts that many people have entered them and never returned. Consider, if the entire earth were of the same type and quality, the mountains were all alike, all plains and deserts were of the same color, and the passes resembled one another, could man then easily find his way? Sometimes, man travels in deserts on dark nights or travels in the middle of the sea at night, and there are no such landmarks for him. In such a situation, Allah Almighty sends celestial signs for help, so that if there is no landmark on the earth, the traveler may benefit from the celestial sign and not go astray. Therefore, it is further stated: and by the star they are guided (وَبِالنَّجْمِ هُمْ يَهْتَدُونَ). Of course, this is a mention of one of the benefits of the stars, otherwise they have many benefits; however, even if this were their only benefit, it would still be important. Although ships now determine their course according to maps prepared with the help of a compass, before the invention of the compass, it was not possible to navigate the seas without the help of stars. This is why at night, when clouds covered the sky, ships would stop, and if they continued to move in such a condition, they would face the danger of death. Of course, we know that the stars that we see changing their position in the sky are no more than five; they are called planets, although there are more planets, but the rest are not visible to the naked eye. The rest of the stars remain fixed in their place, as if they are pearls studded on a black cloth. These pearlsIt is as if a cloth is pulled from one side of the horizon to the other. In other words, the movement of the fixed stars is collective, but the movement of the planets is individual, and their path keeps changing relative to the other stars. Furthermore, the fixed stars have various shapes, which are known as "celestial shapes," and recognizing these shapes is very useful for determining the four directions (east, west, north, south). After mentioning these great blessings and hidden graces of the Lord, the Quran invites human conscience to make a judgment: Is He who creates like one who does not create? Will you not then take heed? (أَفَمَن يَخْلُقُ كَمَن لاَّ يَخْلُقُ أَفَلا تَذَكَّرُونَ). This is an effective method of instruction. The Quran has utilized it on many occasions. The Quran presents issues in an interrogative manner and leaves their answer to those whose conscience is awake. In this way, the Quran stirs people's consciousness so that the answer rises from within their souls, and they then accept it and love that answer as they would love children born of their own being. Fundamentally, it has been proven from the perspective of psychology that for proper education and training, the utmost effort should be made so that the one being educated realizes the concepts for himself, and these concepts emerge from within him. He should not feel that this is something imposed upon him from the outside. The objective is that he accepts these concepts with his entire being and also defends them. It is also necessary to repeat the point that those polytheists who prostrate before various idols never have the belief that the idols create and that they are the creators; rather, they too consider creation to be exclusive to Allah. That is why the Quran says: Should one prostrate before the Creator of these blessings, or before those who have no status beyond being a worthless creature, and who have never created anything, nor can they create? Finally, lest anyone think that the divine blessings are confined only to these things, the Quran says: And if you should count the favors of Allah, you could not enumerate them (وَإِن تَعُدُّواْ نِعْمَةَ اللّهِ لاَ تُحْصُوهَا): Your entire being, from head to toe, is immersed in His blessings. Every breath that goes in and out is not merely two blessings. In a single moment, there are thousands of blessings, and for every blessing, a thanks is due. For every passing moment of our lives, millions of living and non-living entities work inside and outside our bodies, without whose activity life would not be possible for even a moment. Fundamentally, we are not aware of all the blessings. As the scope of human knowledge and wisdom expands, new horizons of these blessings are opening up to us—horizons that are countless. In these circumstances, can we count the blessings of God? At this point, the question arises: how then can we do justice to thanking Him? In this state, will we not fall into the category of the ungrateful? The Quran gives the answer to this question in the last sentence of this verse. It says: God is Forgiving and Merciful. (إِنَّ اللّهَ لَغَفُورٌ رَّحِيمٌ). Yes! Allah is more kind and magnanimous than to hold you accountable for not having the power to be thankful for His blessings. If you realize that you are immersed in His blessings from head to toe and are incapable of expressing gratitude for them, and you present your plea of inadequacy in His court, then you have thanked Him greatly. Otherwise, no one can offer the thanks that is worthy of His Divinity. However, all this does not prevent us from counting His blessings to the best of our ability, because the more our vision and understanding of the world increase, the more our gnosis of God will also increase, and the light of divine love will shine more brightly in the heart. Pondering upon His blessings also stimulates our sense of gratitude. That is why the guides of religion, in their teachings and even in their supplications and prayers, used to describe some of His boundless blessings, so that it may be a lesson for others. Regarding gratitude for blessings and the fact that man cannot count the blessings of the Lord, we have already discussed this under verse 34 of Surah Ibrahim.

In the verses under discussion, although the mention of terrestrial pathways appears as a divine blessing—since routes constitute a fundamental basis for the development of human civilization, and indeed, in all processes of progress the first consideration is the construction of suitable roads, for without them neither settlement nor organized human activity is possible—yet it is also possible that the Qurʾānic discourse here serves as an exemplar for the spiritual and moral life of humanity. For the attainment of every noble objective, the correct path must first be identified. Along with the existence of a path, the presence of signs and markers is equally essential for life, since many paths resemble one another, and the risk of losing the true route is considerable. At such points, the importance of “signs” becomes evident. Particularly those believers whom the Qurʾān describes as “متوسمین” (possessing discernment) are expected to recognize these signs and, through them, distinguish truth from falsehood. Likewise, the matter of guidance and leadership requires no further elaboration. It is noteworthy that in numerous traditions from the Imams of Ahl al‑Bayt (عليهم السلام), “نجم” has been interpreted as referring to the Prophet, while “علامات” has been interpreted as referring to the Imams. In some narrations, both “نجم” and “علامات” are collectively understood as alluding to the Imams and the guides of the path of truth. A few such traditions are as follows: (1) In Tafsīr ʿAlī ibn Ibrāhīm, it is reported from Imām al‑Ṣādiq (عليه السلام) that he stated: “النجم رسول اللہ و العلامات الائمة علیھم السلام”—the “star” refers to the Messenger of God, and the “signs” refer to the Imams (Nūr al‑Thaqalayn, vol. 3, p. 45). A similar report is narrated from Imām ʿAlī ibn Mūsā al‑Riḍā (عليه السلام). (2) In another narration from Imām al‑Bāqir (عليه السلام), in the interpretation of this verse, he is reported to have said: “نحن النجم”—we are the star (Nūr al‑Thaqalayn, vol. 3, p. 45). (3) In yet another narration, it is reported from Imām ʿAlī ibn Mūsā al‑Riḍā (عليه السلام) that the Messenger of God said to ʿAlī (عليه السلام): “انت نجم بنی ھاشم”—you are the star of Banū Hāshim (Nūr al‑Thaqalayn, vol. 3, p. 45). A further narration relates that the Prophet said to ʿAlī (عليه السلام): “انت احد العلامات”—you are among the signs (Nūr al‑Thaqalayn, vol. 3, p. 45). All these narrations point toward a spiritual and inner interpretation of the verses mentioned above.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

In the preceding verses, reference was made to two highly significant attributes of God—attributes that are entirely absent in idols and fabricated deities—namely, being the Creator of all things and the Bestower of blessings. In the first verse under discussion, a third attribute of the true Deity is mentioned, namely knowledge and awareness. It is stated: “وَاللّهُ يَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ”—God knows what you conceal and what you proclaim. Thus, why do you pursue idols that have no share whatsoever in the creation of the universe, that have not granted you even the smallest blessing, and that are unaware of your hidden secrets and outward actions? How can such beings be considered worthy of worship when they possess none of the essential attributes of divinity? The Qurʾān then returns to the subject of creation, but extends the discussion beyond the earlier statements. It declares: “وَالَّذِينَ يَدْعُونَ مِن دُونِ اللّهِ لاَ يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ”—those whom they invoke besides God not only create nothing, but are themselves created. Previously, the argument was that they are not creators and therefore cannot be worthy of worship; now it is further emphasized that they are themselves created, dependent, and in need. In such a condition, how could they provide support to human beings or resolve their difficulties? Moreover, they are described as “أَمْوَاتٌ غَيْرُ أَحْيَاء”—lifeless, devoid even of the capacity for life. Should not a true object of worship at least possess life, awareness, and the ability to comprehend the needs and devotion of its worshippers? Thus, they lack yet another essential attribute of divinity, namely life. The Qurʾān further states: “وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ”—they have no awareness of when those who worship them will be resurrected. If reward and recompense were in their control, they would at least possess knowledge of the resurrection of their devotees. In the absence of such knowledge, how could they be considered worthy of worship? This points to yet another attribute required of the true Deity, which they lack entirely. It has already been emphasized that, in the Qurʾānic perspective, the concept of idols is not limited to physical statues. Any being or entity upon which a person relies in place of God and to which one submits one’s destiny is, in effect, an idol. Thus, these verses apply not only to overt idol‑worshippers but also to those who lack true independence of faith and rely upon weak or worldly powers, imagining them to be their ultimate support. Such individuals, though not outwardly idolaters, are practically engaged in a form of shirk. After presenting clear arguments negating the worthiness of idols, the Qurʾān concludes: “إِلَهُكُمْ إِلَهٌ وَاحِدٌ”—your God is One. Since belief in origin and resurrection are closely interconnected, it immediately adds: “فَالَّذِينَ لاَ يُؤْمِنُونَ بِالْآخِرَةِ قُلُوبُهُم مُّنكِرَةٌ وَهُم مُّسْتَكْبِرُونَ”—those who do not believe in the Hereafter, their hearts deny the truth, and they are arrogant. The rejection of the Hereafter is, in fact, rooted in the rejection of the beginning, and both emerge from arrogance. The arguments for tawḥīd are evident to those who sincerely seek truth, just as the proofs of the Hereafter are also clear. However, arrogance and refusal to submit to truth lead such individuals into persistent denial, even of observable realities. This attitude becomes ingrained within them, forming a habit whereby no argument or evidence is able to influence them. Despite the clear and compelling arguments already presented, it is astonishing that such individuals continue to reject the truth. The final verse under discussion reiterates: “لاَ جَرَمَ أَنَّ اللّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ”—indeed, God knows what they conceal and what they reveal. This serves as a warning to the disbelievers and opponents of truth that nothing of their condition remains hidden from God; He is fully aware of both their outward actions and inward states, and will hold them accountable at the appropriate time. It is then stated: “إِنَّهُ لاَ يُحِبُّ الْمُسْتَكْبِرِينَ”—He does not love the arrogant, for arrogance before truth is the first sign of estrangement from God. The expression “لا جرم” is composed of “لا” and “جرم”, and is commonly used for emphasis in the sense of “certainly,” “surely,” or “inevitably.” It may also convey the sense of necessity or even oath. Its origin lies in the meaning of “cutting” or “separating,” implying that nothing can prevent or negate what is being affirmed, hence its emphatic usage.

In a number of Qurʾānic verses, the term “استکبار” is used as a specific characteristic of the disbelievers. From all such verses it becomes evident that it refers to refusing to accept the truth out of arrogance. In Sūrah Nūḥ, verse 7, it is stated: “وإني كلما دعوتهم لتغفر لهم جعلوا أصابعهم في آذانهم واستغشوا ثيابهم وأصروا واستكبروا استكبارا” Whenever I called this disbelieving group so that You might forgive them, they placed their fingers in their ears, covered themselves with their garments, persisted in misguidance, and acted arrogantly before the truth. Similarly, in Sūrah al‑Munāfiqūn, verse 5, it is stated: “وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ لَوَّوْا رُؤُوسَهُمْ وَرَأَيْتَهُمْ يَصُدُّونَ وَهُم مُّسْتَكْبِرُونَ” When they are told to come so that the Messenger of God may seek forgiveness for them, they turn their heads away, and you observe that they prevent others from the path of truth while acting arrogantly. Likewise, in Sūrah al‑Jāthiyah, verse 8, it is stated regarding this group: “يَسْمَعُ آيَاتِ اللَّهِ تُتْلَى عَلَيْهِ ثُمَّ يُصِرُّ مُسْتَكْبِرًا كَأَن لَّمْ يَسْمَعْهَا” He hears the verses of God recited to him, yet persists in disbelief arrogantly, as though he had never heard them. In reality, the worst form of arrogance is to refuse to accept the truth out of pride, for such arrogance closes all paths of guidance before a person, and he remains lost in misery, sin, and disbelief throughout his life. In the Khuṭbah al‑Qāṣiʿa of Nahj al‑Balāghah, ʿAlī (ʿalayhi al‑salām) explicitly describes Satan as “سلف المستکبرین”—the leader of the arrogant—because he was the first to oppose the truth and refuse to submit to the reality that Adam was superior to him. Likewise, all individuals who turn away from accepting the truth—whether materially poor or wealthy—are counted among the arrogant, although it cannot be denied that material power often becomes the cause of rejecting the truth. In Rawḍat al‑Kāfī, it is reported from Imām al‑Ṣādiq (ʿalayhi al‑salām) that he said: “و من ذھب یری ان لہ علی الاٰخرة فضلا فھو من المستکبرین”—whoever considers himself to have superiority over others belongs to the arrogant. The narrator states that he asked the Imām whether it is objectionable if a person sees another engaged in sin and considers himself superior because he has not committed that sin. The Imām replied that this is a mistake, for it is possible that God may later forgive the other person, while the one who considers himself superior may be held accountable. He then referred to the account of the magicians of Moses, who initially opposed the truth for worldly gain, but upon recognizing the truth, immediately changed their course and remained steadfast even in the face of threats, and were ultimately encompassed by divine forgiveness and mercy (Nūr al‑Thaqalayn, j 3, p. 48).

See ayat 29 for tafseer.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

It is in Tafsir Majma' al-Bayan that according to some narrations, the first verse was revealed regarding the "muqtasimin" (those who discriminate), about whom a discussion has already taken place. These were sixteen individuals. They were in four groups. Four individuals from among them would stand in the paths of the people on the roads of Makkah during the days of Hajj, so that before the people entered Makkah, they could turn their minds against the Quran and Islam. They would say to the people that Muhammad (sallallahu alayhi wa alihi wa sallam) has not brought any new religion, but rather, these are the same false tales of the ancient people.

The preceding verses discussed those arrogant ones who would never bow their heads in submission to the truth; rather, their constant effort was to somehow avoid accepting the truth. The verses under consideration state the perpetual logic of this faithless group. It is said: When it is said to them, "What has your Lord sent down?" they reply that this is not the revelation of Allah, these are but the fables of the ancients. (وَإِذَا قِیلَ لَھمْ مَاذَا اَنزَلَ رَبُّکُمْ قَالُوا اَسَاطِیرُ الْاَوَّلِینَ). Along with this painful statement, they would say two other things. First, that our intellectual level is far above these matters; these things have no more status than fables that have been fabricated to keep the common people occupied. Second, that these are not new things, for this is not the first time a person has related such things that we might say Muhammad has invented something or made a new creation of his own; this is just a repetition of the useless talk of past people. "Asātīr" is the plural of "ustūrah." [Some consider it a plural of a plural; according to them, "asātīr" is the plural of "astār," and "astār" is the plural of "satr," whose singular is not from its own genus; but the well-known view is what we have stated in the body of the tafseer.] This word is used for useless and false tales and stories. In the wise Quran, this word has been quoted nine times from the mouths of faithless disbelievers in opposition to the prophets. Those people would often resort to this word to justify their opposition and as an excuse in response to the call of the divine guides. It is surprising that they always used "awwalīn" (the ancients) as an adjective with the word "asātīr" to prove that this was nothing new. They would even sometimes say: This is not something important; if we wished, we could say things like it. (Anfal: 31) It is noteworthy that today's arrogant ones also, while fleeing from the truth, often say such things to cause pain and distress and to misguide others. They have even written books in the name of sociology and presented these theories of theirs in a scholarly form. They have declared religion to be a product of human ignorance and religious exegeses and explanations to be fables and stories. But if one delves into the depths of their thought, it becomes clear that the issue is something else, and these people are not engaged in a war against useless and fake religions; rather, they themselves are a factor in their creation and propagation. Their opposition is only with true religions that give birth to human thought, break the chains of imperialism and colonialism, and are an obstacle for the arrogant and the colonizers. They see that religious teachings are against their plans because they, contrary to justice and fairness, do not conform with the moral commands of religion, rebellious desires, and baseless freedoms. When they look at all these aspects collectively, they try to remove this obstacle from their path. Certainly, for this task of theirs, they also need an answer to give to the people. Therefore, what better answer for them than to declare these teachings to be false fables. It must be said with regret that the superstitions which are sometimes fabricated by foolish and unaware individuals and presented in the name of religion by casting them in a religious mold have had a great hand in making these people successful. It is incumbent upon all true supporters of religion to fiercely oppose and fight against such superstitions and to disarm the enemies. They should write and state everywhere that such superstitions have no connection with true religion and the enemy should not use them as evidence. The teachings of the prophets regarding the principles of faith and practical matters are so harmonious with reason and logic that there is no room for such accusations against them. The next verse describes the result of the actions of these blind-hearted people. It is said: On the Day of Resurrection, these people will carry the full burden of their sins on their shoulders, and also a portion of the sins of those whom they misled out of ignorance (لِیَحْمِلُوا اَوْزَارَھُمْ کَامِلَةً یَوْمَ الْقِیَامَةِ وَمِنْ اَوْزَارِ الَّذِینَ یُضِلُّونَھُمْ بِغَیْرِ عِلْمٍ). Know that they will be carrying the worst of burdens and responsibilities on their shoulders (اَلاَسَاءَ مَا یَزِرُونَ). Because sometimes their speech becomes the cause of the misguidance of thousands of people. How difficult it is for a person to carry the burden of his own sins on his shoulders, and also carry the burden of the sins of thousands of other people. And if their misleading words become a source of misguidance for later generations, then that burden too will fall upon their shoulders. "Li-yaḥmilū" (they shall carry this burden on their shoulders) is in the form of a command, the purpose of which is to state the result and outcome. It is just as if we were to say to someone, "Now that you have done this wrong, you must also suffer its consequence and taste its bitterness." Some commentators have also suggested the possibility that...The *lam* in "li-yaḥmilū" is the *lam* of consequence. "Awzār" is the plural of "wizr," and its meaning is a heavy burden. This word has also been used in the sense of sin. And the reason a "wazīr" (minister) is called a "wazīr" is that he has a heavy responsibility on his shoulders. Here, the question arises as to how the Quran says that they also carry on their shoulders the burden of the sins of some individuals whom they have misguided. The Quran did not say "all their sins," although it is mentioned in narrations that if a person establishes the foundation of an evil deed, then the sin of all the people who act upon it will be on the shoulders of the one who established it. In response to this question, some exegetes have said that the misguided followers have two types of sins: one that they commit in following their leaders, and the other that they perform on their own. Whereas, the burden of the first type of sin is on the shoulders of the leaders. Some have not taken the word "min" in the aforementioned verse to be for partitioning, but have understood "min" as a statement that the sins of the followers are on the shoulders of the leaders. But another interpretation is also seen, which is the most interesting of all, and it is that the misguided followers have two states. Sometimes, they knowingly and willingly follow these deviant and crooked leaders, and there are many examples of this throughout history. In this case, the cause of the sin is both the command of the leaders and their own will. This is the situation where a portion of the responsibility for their sins is on the shoulders of the leaders (without any of their own sins being diminished). But sometimes it happens that the followers are not inclined or willing, but are made heedless and fall prey to the whisperings of the misguided leaders. Examples of this can be seen among the common people in many societies. It is possible that they sometimes participate in such acts with the intention of "taqarrub ilā Allāh" (seeking closeness to Allah). In this case, the burden of all their sins is on the shoulders of the misguided leaders, and if such followers have not been negligent in their investigation, they are not accountable. But as for those who followed the misguided leaders despite having knowledge and awareness, certainly not even a needle's tip worth of their sins will be reduced, while a portion of the responsibility will also be placed on the shoulders of their leaders. It is also necessary to mention this point that the words "without knowledge" are not proof that the followers of these misguided ones knew nothing about their leaders and were completely heedless, such that they would have no personal responsibility. Rather, this expression is like when we say that ignorant and foolish people are quickly trapped in the snares of kidnappers, but wise and sensible people take much longer. That is why the Quran, in other verses, has not declared these followers to be absolved of blame, but has placed a portion of the responsibility on their shoulders. Thus, in Surah Mu'min, verses 47 and 48, it is stated: Wa idh yataḥājjūna fī l-nāri fa-yaqūlu l-ḍuʿafāʾu li-lladhīna stakbarū innā kunnā lakum tabaʿan fa-hal antum mughnūna ʿannā naṣīban min al-nāri. Qāla lladhīna stakbarū innā kullun fīhā inna Allāha qad ḥakama bayna l-ʿibād. The misleaders and the misled will argue, debate, and quarrel with each other in Hell. The foolish and weak followers will say to the arrogant ones, "We were your followers, so will you accept a portion of the Fire on our behalf?" They will reply: "We are all in Hell. Allah has judged between His servants (justly)." In the following verse, this point is stated that this is not the first time the arrogant ones are leveling accusations against the divine guides and considering the heavenly revelation to be "asāṭīr al-awwalīn" (tales of the ancients). Rather, they used to hatch such plots even before them, but Allah went to the foundation of their life and uprooted it from its base, and the roof fell upon them from above (qad makara lladhīna min qablihim fa-atā Allāhu bunyānahum min al-qawāʿidi fa-kharra ʿalayhim al-saqfu min fawqihim). And the divine punishment came to them from where they could not have imagined (wa-atāhum al-ʿadhābu min ḥaythu lā yashʿurūn). Some exegetes have interpreted this verse in light of an incident involving Nimrod, who had built a structure to ascend to the sky and confront the God of the heavens. Some other exegetes have considered it an allusion to the incident of Bukht-i-Nasr (Nebuchadnezzar). But it is certain that the meaning of the verse is general and includes all arrogant and misguided leaders. It is noteworthy that the Quran says that to foil the plans of these arrogant ones, Allah does not proceed from the front of their structure, but rather acts to uproot them and eradicate their foundations, causing the roofs to fall upon their heads. Yes, for such people, the divine punishment is just like this. Uprooting the building from its foundation and causing the roof to fall may be a literal reference to buildings and roofs that are destroyed by earthquakes and lightning strikes and fall upon their heads. It is also possible that it is a reference to their plans and developments, which were uprooted and destroyed by the command of Allah. There is no harm if the verseIt is also a noteworthy point that the Quran uses the words "من فوقھم" after the word "سقف," even though it is a given that a roof is always above. It is possible that this is for emphasis, and it is also intended to state the point that sometimes a roof may fall, but the owner of the house is not under it, whereas when the roof fell on these wrongdoers, they were under it, and they were annihilated. How many such scenes of this divine punishment exist in today's and past history. There are many powerful and tyrannical rulers who considered their palaces of power so stable that they had made plans for the future not only for themselves but also for their children. Their programs were complete, and outwardly, they had made full arrangements for the survival and protection of their power and system. But suddenly, the divine punishment came upon them from a direction they could not even imagine, and the roof of their power fell on their heads, and they were annihilated and scattered as if they had never been on the face of the earth. What has been said is the worldly punishment for them, but their punishment does not end here. Rather, after this, on the Day of Resurrection, God will disgrace them as well (ثُمَّ یَوْمَ الْقِیَامَةِ یُخْزِیھِمْ). There, He will ask them and say, "Where are those partners of Mine whom you had made for Me, for whom you had great devotion, and because of whom you would fight and quarrel with others, even becoming entrenched in enmity?" (وَیَقُولُ اَیْنَ شُرَکَائِی الَّذِینَ کُنْتُمْ تُشَاقُّونَ فِیھِمْ) ["تشاقون" is from the root "شقاق," meaning opposition and enmity, and its origin "شق" means to split in half (and to cleave).] Certainly, they do not have an answer to this question, but on that occasion, the people of knowledge will speak up and say: "Shame, disgrace, and misfortune today are for the disbelievers" (وَقالَ الَّذِینَ اُوتُوا الْعِلْمَ إِنَّ الْخِزْیَ الْیَوْمَ وَالسُّوءَ عَلَی الْکَافِرِینَ). From this, it becomes clear that on the Day of Resurrection, the scholars will speak, because in that great court, one must speak in a way that is free of error, and this is not possible for anyone except the believing scholars. The fact that in some narrations this is taken to mean the Imams of the Ahl al-Bayt (peace be upon them) is because they are the best example of "believing scholars." [Refer to Tafsir Nur al-Thaqalayn, vol. 3, p. 50]. It is also necessary to mention the point that this exchange of questions and answers between the polytheists and the scholars is not to reveal a hidden matter, but it is also a type of psychological punishment and torment for the polytheists. Especially since the aware believers in this world were always the target of mockery by these arrogant polytheists, and there, these arrogant ones will receive their punishment in the same manner; they too will be reproached, while they are in a place where they can neither deny nor escape. The disbelievers mentioned at the end of the previous verse are the subject of the next verse. This mention is, in fact, a shocking and awakening one for the heedless. It is stated: They are those whose souls the angels of death seize while they have wronged their own selves (الَّذِینَ تَتَوَفَّاھُمْ الْمَلاَئِکَةُ ظَالِمِی اَنفُسِھِمْ). The oppression and tyranny that a person commits, in the first stage, is upon himself, and before destroying the homes of others, he ruins his own house. This is because the first step of oppression is that the oppressor's own inner virtues and personal qualities are destroyed. In addition, when the foundation of oppression is laid in a society, that oppression, in terms of social and societal relationships, circles back to the house of the oppressor himself. But when these wrongdoers see themselves at the threshold of death, and the veils of arrogance and heedlessness are lifted from their eyes, they immediately submit and say, "We did not do any evil" (فَاَلْقَوْا السَّلَمَ مَا کُنَّا نَعْمَلُ مِنْ سُوءٍ). Why would they deny every kind of evil deed? Is it that they will lie because lying has become a personal trait due to repeated lying, or do they mean to say that they know they committed these acts but they made a mistake, although their intention was not evil? Both reasons are possible. But they will be told at once that you are lying; you have committed many evil deeds. Yes! Allah is aware of your deeds and likewise of your intentions (بَلَی إِنَّ اللهَ عَلِیمٌ بِمَا کُنْتُمْ تَعْمَلُونَ). Therefore, there is no room for denial or making excuses now. Now that this is the case, "Then enter the gates of Hell, to abide therein forever" (فَادْخُلُوا اَبْوَابَ جَھَنَّمَ خَالِدِینَ فِیھا). How evil is the lodging of the arrogant (فَلَبِئْسَ مَثْوَی الْمُتَکَبِّرِینَ).

An action passes through several stages before it is performed, and in this process the influence of leaders, guides, or those who instill suggestions plays a significant role. Likewise, good or bad customs and traditions prepare the intellectual and social ground for actions. It cannot be disregarded that, at times, the impact of leaders and initiators of a course of action is greater than all other factors; therefore, there is no reason why they should not share in the consequences of good or evil deeds. Based on this principle, Qurʾānic verses and Islamic traditions attach great importance to the initiation of good or evil and to the establishment of virtuous or harmful practices. In the verses mentioned above, it has been stated that misleading mustakbir individuals bear the burden of their own sins as well as a share in the sins of their followers (without any reduction in the responsibility of the followers themselves). This matter is of such importance that the Messenger of God said: “الدال على الخير كفاعله”—one who guides others to good is like the one who performs it (Wasāʾil al‑Shīʿah, vol. 11, p. 436). In a narration reported from the Messenger of God under the verse in question, he stated: “أيّما داعٍ دعا إلى الهدى فاتبع، فله مثل أجورهم من غير أن ينقص من أجورهم شيء، وأيّما داعٍ دعا إلى ضلالة فاتبع، فإن عليه مثل أوزار من اتبعه من غير أن ينقص من أوزارهم شيء.” Whoever calls toward guidance and is followed will receive a reward equal to that of those who follow him, without any reduction in their reward; and whoever calls toward misguidance and is followed will bear a burden equal to that of those who follow him, without any reduction in their burden (Majmaʿ al‑Bayān, under the verse). It is also reported from Imām Muḥammad al‑Bāqir (ʿalayhi al‑salām): “من استنّ بسنة عدل فاتبع كان له من عمل بها، من غير أن ينتقص من أجورهم شيء، ومن استنّ سنة جور فاتبع كان عليه مثل وزر من عمل بها، من غير أن ينتقص من أوزارهم شيء.” Whoever establishes a just practice and it is followed will receive a reward equal to that of those who act upon it, without any reduction in their reward; and whoever establishes an unjust practice and it is followed will bear a burden equal to that of those who act upon it, without any reduction in their burden (Wasāʾil al‑Shīʿah, vol. 11, p. 437). Numerous other traditions conveying this meaning have been reported from the infallible leaders. Shaykh Ḥurr al‑ʿĀmilī collected many such narrations in Wasāʾil al‑Shīʿah, volume 11, in the section al‑amr bi’l‑maʿrūf wa al‑nahy ʿan al‑munkar, chapter 16. A similar narration is also recorded in Ṣaḥīḥ Muslim. It is reported that the Prophet was sitting among his companions when some individuals came to him in a state of poverty—their feet bare, with minimal clothing, carrying swords. Observing their condition, the Prophet was deeply moved. He then encouraged charity, stating: O people, fear God… give charity, even if it be a dinar, a dirham, clothing, wheat, dates, or even half a date. At that moment, an Anṣārī brought a large bag of wealth, which encouraged others to contribute. Soon, collections of food and clothing accumulated. The Prophet then said: “من سنّ في الإسلام سنة حسنة فله أجرها وأجر من عمل بها بعده من غير أن ينقص من أجورهم شيء، ومن سنّ في الإسلام سنة سيئة كان عليه وزرها ووزر من عمل بها بعده من غير أن ينقص من أوزارهم شيء.” Whoever establishes a good practice in Islam will receive its reward and the reward of those who act upon it thereafter, without any reduction in their reward; and whoever establishes a bad practice will bear its burden and the burden of those who act upon it thereafter, without any reduction in their burden (Ṣaḥīḥ Muslim, vol. 2, p. 704, bāb “al‑ḥath ʿalā ṣadaqah walaw bishiq tamrah”). A question arises as to how these narrations correspond with the Qurʾānic statement: “ولا تزر وازرة وزر أخرى” (al‑Anʿām 164)—no bearer of burden shall bear the burden of another. This question is resolved by recognizing that such individuals are not bearing the sins of others in an unrelated sense; rather, they are accountable for their own actions, which include initiating and participating in the misdeeds of others. In this way, the sins of the followers are, in a certain respect, included within their own responsibility.

Very few people would deny the reality even after seeing it in the realm of manifestation. This is why when sinners and wrongdoers reach the threshold of death, and the veils of heedlessness and pride are removed, and their *barzakhi* eye opens, they begin to profess faith, as is in the verses mentioned above. Falqaw as-salam However, such people say different things on this occasion. Some deny their past deeds and say that they have not done any evil deed. Although they know that it is not an occasion for lying, they still lie. So much so that it is known from some Quranic verses that some people will lie even on the Day of Resurrection. The Quran says: قالوا والله ربنا ما كنا مشركين The polytheists will say, "By Allah, our Lord, we were not polytheists" (An'am 23). Some others will express remorse and will request to be sent back to the world (Sajdah 12). There will also be some who will only profess faith, for example, Pharaoh (Yunus 90). In any case, none of these things will be accepted because its time will have passed. Such a profession of faith has a compulsory aspect. And we have said many times that compulsory faith is of no benefit.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

In the preceding verses, the statements of the polytheists concerning the Qurʾān were discussed, and their ultimate fate was also described. In the verses under consideration, the beliefs of the believers are presented, along with an indication of their ultimate outcome. It is first stated: when the God‑fearing are asked what their Lord has revealed, they reply, “خَيْرًا” (وَقِيلَ لِلَّذِينَ اتَّقَوْاْ مَاذَا أَنزَلَ رَبُّكُمْ قَالُواْ خَيْرًا). According to Tafsīr Qurṭubī, during the period when the Prophet (peace be upon him) was in Mecca, people from various regions of the Arabian Peninsula would come in large numbers during the pilgrimage season. They would have heard scattered reports about the Prophet and would inquire from different individuals. When they asked the polytheists, they would respond that it was nothing but tales and stories of the ancients; however, when they questioned the believers, they would reply that their Lord had sent down nothing but goodness and felicity. The term “خَيْرًا” is a remarkably profound, comprehensive, and eloquent expression in its absolute form, encompassing all forms of goodness—material and spiritual prosperity, success in this world and the Hereafter, benefit for individuals and society, welfare in education and moral development, political and economic well‑being, and the blessings of peace and freedom. Since the object associated with the term is omitted, its meaning attains generality. It should also be noted that the Qurʾān employs various expressions to describe itself, such as “نور,” “شفاء,” “هدایت,” and “فرقان,” but this is perhaps the only place where it is described simply as “خیر,” a term that encompasses all of these specific meanings. Furthermore, the contrast between the descriptions of the polytheists and the believers is noteworthy. The believers stated “أَنزَلَ خَيْرًا,” thereby affirming that the Qurʾān is divine revelation, whereas the polytheists described it as “أساطير الأولين,” thus denying its divine origin entirely. Following this, just as the previous verses outlined the consequences of the statements of the polytheists, indicating that they would face manifold punishment in both material and spiritual dimensions, the present verses describe the outcome of the believers’ convictions. It is stated: “لِّلَّذِينَ أَحْسَنُواْ فِي هَذِهِ الدُّنْيَا حَسَنَةٌ”—for those who do good, there is goodness in this world. Notably, just as their expression “خَيْر” was absolute, their recompense “حَسَنَةٌ” is also presented in absolute terms, encompassing all forms of goodness and blessings in this world. This pertains to their worldly reward; however, it is then stated: “وَلَدَارُ الْآخِرَةِ خَيْرٌ وَلَنِعْمَ دَارُ الْمُتَّقِينَ”—the abode of the Hereafter is even better, and excellent indeed is the dwelling of the God‑fearing. Both expressions—“خَيْرٌ” and “نِعْمَ الدَّارُ”—are used in their broad and unrestricted sense, as reward is a reflection of human action in both quality and quantity. It appears that the phrase beginning from “لِّلَّذِينَ أَحْسَنُوا…” onward constitutes a divine statement, and the contrast with the preceding verses strengthens this interpretation, although some exegetes have suggested that it could also be a continuation of the speech of the God‑fearing. Initially, the abode of the righteous is mentioned in general terms, and then in the following verse it is described as: “جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا”—gardens of eternity into which they will enter. Beneath them rivers flow (تَجْرِي مِن تَحْتِهَا الْأَنْهَار), and beyond this, whatever they desire will be available to them (لَهُمْ فِيهَا مَا يَشَآؤُونَ). This expression represents the utmost comprehensiveness in describing the blessings of Paradise, even broader in scope than the expression in Sūrah al‑Zukhruf: “وَفِيهَا مَا تَشْتَهِيهِ الْأَنفُسُ وَتَلَذُّ الْأَعْيُنُ”. Here, the phrase “مَا يَشَآؤُونَ” conveys an absolute notion of desire, and some exegetes have understood from the structure “لَهُمْ فِيهَا” precedence that only in the Hereafter will every desire be fulfilled in its entirety, something not possible in this world. These verses also depict the condition of the God‑fearing at death, in contrast to the arrogant disbelievers mentioned earlier. It was stated about them that the angels seize their souls while they are in a state of ظلم, marking the beginning of their misery, and they are commanded to enter the gates of Hell. In contrast, it is stated here: “الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ”—those whose souls are taken by the angels in a state of purity. At that moment, the angels say to them: “سَلَامٌ عَلَيْكُم”, a greeting signifying peace, security, and tranquility. They are then told: “ادْخُلُواْ الْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ”—enter Paradise as a result of your deeds. The expression “تتوفاهم” represents a subtle description of death, indicating that death is not annihilation but a transition to a higher stage of existence. According to Tafsīr al‑Mīzān, this verse presents three themes: the state of purity of the righteous at death, the granting of complete peace and security, and their guidance toward Paradise. A parallel to these blessings is found in Sūrah al‑Anʿām, verse 82: “أُوْلَـئِكَ لَهُمُ الْأَمْنُ وَهُم مُّهْتَدُونَ”.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

The Quran again analyzes the mindset and conduct of the polytheists and the arrogant, and says in a threatening tone: What are they waiting for? "Are they waiting for the angels [of death] to come to them," the doors of repentance are closed, the book of deeds is rolled up, and no path of return remains (هَلْ يَنظُرُونَ إِلاَّ أَن تَأْتِيَهُمُ الْمَلاَئِكَةُ). Or are they waiting for the command of your Lord's punishment to be issued for them (أَوْ يَأْتِيَ أَمْرُ رَبِّكَ), while in that state too, the doors of repentance will be closed and the path for return and rectification will not remain. What kind of mindset is this of theirs? What stubbornness and what a foolish manner. Here, although the word "angels" appears in an absolute sense, considering the previous verses which discuss the angels who take the soul, the same is meant here. "The command of your Lord will come" (yātiya amru rabbik)—many possibilities can arise from this sentence, but if attention is paid to the fact that this same expression has been used in various verses of the Quran regarding the the background of the revelation of Ayat of punishment, then it is concluded that the same meaning is intended here. In any case, overall, a sense of threat emerges from both these sentences. This threat and warning is for the arrogant. They have been told that if you are not awakened by the counsel and advice from God and the admonition from His prophets, then the lashes of punishment and death will awaken you, but this awakening will be of no benefit to you. After this, it is further stated: This is not the only group whose conduct is like this, rather, "the polytheists and arrogant of the past also used to do the same (كَذَلِكَ فَعَلَ الَّذِينَ مِن قَبْلِهِمْ). God did not wrong them, but they used to wrong themselves (وَمَا ظَلَمَهُمُ اللّهُ وَلـكِن كَانُواْ أَنفُسَهُمْ يَظْلِمُونَ). Because, in reality, God will return the consequence of their deeds to them. This sentence again confirms the reality that every injustice and evil that emanates from a person ultimately seizes them; rather, it reaches them before anything else, because the evil effects of an evil deed affect the soul of its doer, and because of it, their heart becomes dark, the soul becomes polluted, and peace and tranquility are lost. Again, stating the result of their deeds, the Quran says: Ultimately, the evils of their deeds reached them (فَأَصَابَهُمْ سَيِّئَاتُ مَا عَمِلُواْ). And that (promise of divine punishment) which they used to mock will reach them (وَحَاقَ بِهِم مَّا كَانُواْ بِهِ يَسْتَهْزِؤُونَ). The meaning of "ḥāqa bihim" is "it befell them," but Qurtubi, Farid Wajdi, and other commentators have taken it in the sense of "encompassing." However, a meaning should be understood from it that includes both befalling and encompassing. In any case, this verse which says "the evils of their deeds reached them" once again emphasizes the reality that it is a person's own deeds that seize them in this world and in the Hereafter. These deeds of theirs are also embodied in various forms and cause them grief, pain, harm, and torment. [Explanatory Note: On this basis, it is not necessary for us to assume "recompense" is implied before "evils"]. The next verse points towards a weak and baseless logic of the polytheists, saying: "The polytheists say that if God had willed, neither we nor our forefathers would have worshipped anything besides Him" and turned to idols (وَقَالَ الَّذِينَ أَشْرَكُواْ لَوْ شَاءَ اللّهُ مَا عَبَدْنَا مِن دُونِهِ مِن شَيْءٍ نَّحْنُ وَلاَ آبَاؤُنَا), nor would we have forbidden anything without His permission (وَلاَ حَرَّمْنَا مِن دُونِهِ مِن شَيْءٍ). This is a reference to some of the cattle that the polytheists had forbidden for themselves in the era of ignorance, a practice which the Prophet severely criticized. In short, their claim was that their worship of idols, declaring things lawful and unlawful, and their other actions were with Allah's pleasure and not without His permission. It is possible that this statement is an indication that they held a belief in predestination (jabr) and considered everything to be tied to fate. Many commentators have understood this to be the meaning of this verse. But it is also possible that their statement was not based on the belief of predestination, and their argument was that if God is not pleased with our actions, then why did He not forbid them by sending prophets and messengers before, and why did He not tell our elders from the very first day that I am not pleased with these actions. His silence is proof of His pleasure. This interpretation is more consistent with the apparent meaning of this verse and the verses that follow it. That is why it is immediately stated: their forefathers also used to do the same (and resorted to the same excuses), but is the responsibility of the divine prophets anything other than clear preaching? (كَذٰلِكَ فَعَلَ الَّذِينَ مِن قَبْلِهِمْ فَهَلْ عَلَى الرُّسُلِ إِلاَّ الْبَلاغُ الْمُبِينُ). Meaning______ Firstly, as for what you say, that God has remained silent, this is not the case at all. Whichever prophet...has come, he has called to Tawhid and the negation of shirk. Secondly, it is not the responsibility of God and the Prophet to compel; rather, their responsibility is to point out the way, and this task has been accomplished. Incidentally, "KADHALIKA FA'ALA ALLADHEENA MIN QABLIHIM" (Those who were before them also did the same things) is, in a way, for the consolation of the Prophet, so that he may know that whatever these people do, the same has happened with the previous prophets as well. Therefore, he should not be grieved, but act with steadfastness and stand firm; God is his friend and helper. After stating the reality that the responsibility of the prophets is only clear communication and evident preaching, the next verse makes a brief and comprehensive reference to the nature of the prophets' invitation. It is stated: We have sent a messenger to every nation (WA LAQAD BA'ATHNA FEE KULLI UMMATIN RASOOLAN). The word "ummah" is from "umm," meaning mother, or in the sense of everything that makes another thing its appendage. Therefore, any group whose members have some kind of unity in time, place, thought, or goal is called an "ummah." This word has appeared more than 64 times in the Quran, and studying them confirms this meaning. After this, it is further stated: that all these messengers gave this same invitation, to worship the One God and avoid the Taghut (ANI 'IBUDOO ALLAHA WAJTANIBOO AT-TAGHOOT). [The implied sentence was thus: "li-yaqoola lahum u'budoo Allah..."] Meaning, the foundation of the call of all prophets was the creed of Tawhid and confronting the Taghut, and this was the first thing to which all prophets, without exception, invited, because if the pillars of Tawhid are not firm and taghutism and taghuti thoughts are not expelled from human society, then no reform program is practicable. As we have said before, "Taghut" is an intensive form. It is from the root "tughyan," which means to transgress the limit and boundary, and "Taghut" refers to one who transgresses. Therefore, Satan, idols, and oppressive and tyrannical rulers are called "Taghut," and every path that leads to other than the truth is called Taghut. This word is used in both singular and plural senses, although sometimes its plural is formed as "tawagheet." Now we see what the result of the prophets' call to Tawhid is. The Quran says: Among these nations were some whom God guided (FAMINHUM MAN HADA ALLAHU), and among them were those for whom misguidance became due (WA MINHUM MAN HAQQAT 'ALAYHI AD-DALALAH). On this occasion too, the followers of the school of predetermination (jabr) have raised their voice, saying that this verse is also a proof for the truth of their school. But we have said repeatedly that if the verses on guidance and misguidance are viewed in conjunction with each other, then no ambiguity of any kind remains. And not only do they not point towards predetermination, they clearly express human choice, will, and freedom, because it is in many Quranic verses that divine guidance and misguidance come after the eligibility and ineligibility that arise due to a person's actions. The Quran explicitly states that God Almighty does not guide the oppressors, the deceivers, the liars, and people of this sort. On the contrary, for those who strive and struggle in the way of God and accept the call of the prophets, He sends down His mercies upon them. He guides them towards the stages of perfection and development and guides them on the path of the journey towards God (sayr ila-Allah), which is full of ups and downs, whereas He leaves the oppressors and liars to their own state so that they may suffer the consequences of their actions and wander in the world of waywardness. Furthermore, since the properties of actions, whether good or bad, are from God, their results can therefore be attributed to God. Yes! The sunnah (way) of God is that He adopts the method of legislative guidance (hidayah tashri'iyyah), meaning, He sends prophets so that, in harmony with the fitrah (natural disposition), they may call people to Tawhid and the negation of Taghut. After this legislative guidance, whichever person or group proves their merit and eligibility is blessed with His grace and creative guidance (hidayah takwiniyyah). Yes! This is the eternal sunnah of God, not that which Fakhruddin al-Razi and similar proponents of the school of predetermination have said: that God first gives the invitation through the prophets and then compulsorily (without any reason) creates faith or disbelief in people. The surprising thing is that, in their view, there can be no questioning of God in this regard. Truly, what a terrifying concept of God people have presented, which has no correspondence with any reason, feeling, or logic. It is a noteworthy matter that in the verse under discussion, guidance and misguidance are spoken of in different ways. First, it is stated: "God guided a group," but regarding misguidance, it is not stated that "God misguided a group." Rather, it is stated: haqqat 'alayhim al-dalalah Meaning... misguidance was established for them and clung to them. This difference in expression could be an indication of the reality that appears from other Quranic verses and some traditions, that guidance has more to do with those pre-...is from the means that the Lord, the Exalted, has created. He has given intellect. He has inclined human nature towards Tawhid. He has sent prophets and shown legislative and creational signs. Now, all that is needed from the servants is a free will that will lead them to their intended destination. Whereas, in straying and misguidance, the entire role is of the servants themselves, because the servants themselves take steps against creational and legislative guidance and trample upon the laws of divine nature. They cast the legislative and creational signs behind their backs and close their eyes of insight and ears of consciousness to the call of the prophets. In summary, they enter the valley of misguidance with all these elements of destruction and distortion... so are not all these matters from their own selves? This very matter is indicated in verse 79 of Surah An-Nisa. مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللّهِ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ Whatever good happens to you is from God, and whatever evil befalls you is from your own self. A hadith is narrated from Imam Ali ibn Musa al-Rida (peace be upon him) in Usul al-Kafi that clarifies this matter further. A companion asked him about predestination and free will. He (peace be upon him) replied: Write: بسم اللہ الرحمٰن الرحیم قال علی بن الحسین قال اللہ عز و جل: یا بن آدم! بمشیتی کنت انت الذی تشاء، و بقوتی ادیت الیٰ فرایضی، وبنعمتی قویت علىٰ معصیتی، جعلتک سمیعاً بصیراً ”ما اصابک من حسنة فمن اللہ وما اصابک من سیئة فمن نفسک“ ”وذٰلک انا اولیٰ بحسناتک منک، اونت اولیٰ بسیئاتک منی“ Translation: بسم اللہ الرحمن الرحیم (Imam) Ali ibn al-Husayn (Zayn al-Abidin) said that (in a Hadith Qudsi) Allah, the Mighty and Majestic, says: O son of Adam! It is by My will that you are one who can will (I have granted you freedom of will), and with the strength I have bestowed, you are able to perform My obligations. Whereas, by misusing My blessing, you have turned that into the power to disobey Me. I made you one who hears and sees (and have pointed out the right and wrong paths). Now, whatever good reaches you is from Allah, and whatever evil you face is from your own self. “This is because, concerning the good deeds you perform, I am more entitled to them than you, and concerning the evil deeds you commit, you are more deserving of them than I.” [Reference: Usul al-Kafi, vol. 1, p. 160, Bab al-Jabr wal-Qadr, hadith 16.] At the end of the verse, to awaken the misguided and to spiritually strengthen those who are guided, a general command has been issued: Travel through the land and study the remnants of past people hidden beneath the earth's surface, and see what was the end of those who denied the divine signs (فَسِيرُواْ فِي الْأَرْضِ فَانظُرُواْ كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ). This expression is also a living proof for human free will, because if guidance and misguidance were compulsory, then traveling through the land and studying the conditions of past people would be futile. Therefore, this command in itself is an emphasis that a person's fate is not predetermined, but is in their own hands. Regarding “Siyar fil-Ardh” (traveling through the land) and studying the conditions of past people, there are many noteworthy discussions in the Holy Quran. We have mentioned this in detail in Tafsir-e-Namoona, vol. 2, under Surah Al-Imran, verse 137. ................... In the verse under discussion, as a consolation to the Holy Prophet, it is emphasized that eventually, these misguided and stubborn people will reach a point where, no matter how much ‘you desire and strive for their guidance, it will be of no use, because Allah does not guide the one whom He causes to stray. (إِن تَحْرِصْ عَلَى هُدَاهُمْ فَإِنَّ اللّهَ لاَ يَهْدِي مَن يُضِلُّ). And for them there are no helpers’ (وَمَا لَهُم مِّن نَّاصِرِينَ). “Tahris” is from the root “hirs” and means to seek something with great effort. It is clear that this sentence is not about all deviant and wayward people, because the Prophet's duty is to preach and guide. And we know, and history bears witness, that preaching and guidance do affect many of the misguided, and because of it, many people attach themselves to the true religion and begin to defend and support the true religion with great love and passion. Therefore, the above sentence is specific to those people whose stubbornness and arrogance have reached an extreme, and they have become so engrossed in arrogance, pride, heedlessness, and sin that the doors of guidance cannot open for them. No matter how much the Prophet strives for the guidance of such people, it is fruitless, because due to their own actions, they are so misguided that they are no longer capable of being guided. It is natural that such people also have no helper or supporter, because a helper or supporter can only act when there is a suitable opportunity. Incidentally, this expression is also a proof for the negation of predestination (jabr), because “nasir” (helper) is related to a situation where an impulse arises from within the person, and its result is help."Nasireen" is in the plural form; this is perhaps an indication of this. In contrast to that group, the group of believers does not have just one friend and helper, but many friends and helpers. God is their helper; the Prophets and the divine Awliya are their helpers. The angels of mercy are also their supporters and helpers. In Surah al-Mumin, verse 51, it is stated: إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ We will help Our Messengers and likewise the believers in this world and on the Day of Resurrection when the witnesses will rise to give testimony. Furthermore, in Surah Ha Mim al-Sajdah, verse 30, it is stated: ان الذین قالوا ربنا اللہ ثم استقاموا تتنزل علیھم الملائکة الا تخافوا ولا تحزنوا و ابشروا بالجنة التی کنتم توعدون Those who say, "Our Lord is Allah," and then remain steadfast upon this belief, upon them the angels of the heavens descend and say to them, "Do not fear and do not grieve, and receive the glad tidings of the Paradise which you were promised."

In the above verses, it is stated that the duty of all prophets is “بلاغ مبین”: “فَهَلْ عَلَى الرُّسُلِ إِلَّا الْبَلَاغُ الْمُبِينُ”. This means that the divinely appointed guides cannot limit their mission to a hidden or secret form of preaching except for a restricted period. Concealment—especially during the phase of conveying the prophetic message—cannot be effective or acceptable. Clear proclamation, marked by guidance, clarity, and decisiveness, is an essential condition of this mission, alongside wisdom and proper strategy. Accordingly, history bears witness that all prophets, although often standing alone, presented their message with explicit clarity and openness. They remained prepared to face every type of hardship in this path. This approach constitutes the method of all true leaders, whether they are prophets and messengers or others who genuinely guide people. Remaining silent does not lead to the acceptance of a message, nor can ambiguous or equivocal speech provide benefit. A true leader leaves nothing unspoken in the articulation of truth. They convey reality with full clarity and decisiveness and accept all the consequences of such openness with complete sincerity and commitment.

In the verse under discussion, God the Exalted states that He has sent a messenger to every ummah. At this point, a question arises: if a messenger has been sent to every community, does this imply that prophets must have appeared in every region of the world, since each of these constitutes at least one community, whereas history does not clearly indicate such a universal distribution? This question becomes clear by paying attention to a particular point, namely that the purpose of sending prophets is that the divine message should reach the ears of every community. It is not necessary that a prophet must be physically present in every place. It is known, for example, that during the time when the Prophet of Islam (peace be upon him) resided in Mecca or Medina, there was no prophet in other cities of Ḥijāz; however, the Messenger sent his representatives to those regions, and through them his message reached the people. Moreover, the Prophet himself wrote letters and dispatched envoys to various lands such as Iran, Byzantium, and Abyssinia, thereby conveying the divine message to them. Similarly, at present, we too constitute an ummah, and we have heard the call of the Prophet of Islam centuries after his time through scholars who conveyed his message. Thus, the purpose of sending a messenger to every community is nothing other than ensuring that the divine message reaches them.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

Regarding the occasion of revelation (shaʾn al‑nuzūl) of the first verse, the exegetes report that a Muslim had a claim against a polytheist. When he demanded repayment, the debtor delayed and evaded payment. The Muslim, being distressed, swore during the conversation: “By that in whose expectation I remain…,” intending by this the Day of Resurrection and divine reckoning. The polytheist responded: “Do you think that we shall be resurrected after death? By God, He will not resurrect any dead person.” He made this statement because such people considered the return of the dead and a renewed life to be a futile or impossible matter. Subsequently, this verse was revealed in response to this claim, addressing him and others like him, and explaining the doctrine of resurrection (maʿād) with a clear and decisive proof (Majmaʿ al‑Bayān, Tafsīr Qurṭubī, and Tafsīr Abū al‑Fatūḥ Rāzī, under the relevant verse).

In the preceding verses, the discussion concerned tawḥīd and the mission of the prophets. In the verses under consideration, one aspect of the discussions of tawḥīd is presented. It is stated: they swear emphatically by God that God will never resurrect those who have died and will not grant them a new life (وَأَقْسَمُواْ بِاللّهِ جَهْدَ أَيْمَانِهِمْ لاَ يَبْعَثُ اللّهُ مَن يَمُوتُ). Their denial, without any evidence and accompanied by such emphatic oaths, is itself an indication of their ignorance and lack of understanding. In response, the Qurʾān declares: this is a definite promise of God (that He will grant new life to all the dead so that they may witness the outcome of their deeds), but most people do not know, and due to this lack of knowledge they deny (بَلَى وَعْدًا عَلَيْهِ حَقًّا وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ). The expressions “بَلَى,” “حَقًّا,” and the mention of a promise that proceeds from God are all indications of emphasis and certainty regarding resurrection. As a matter of principle, when a person denies a reality with certainty, the response must likewise be given with firmness, so that the negative psychological effects of denial may be removed through definitive affirmation, and it may become clear that such denial arises from ignorance and lack of awareness. Thereafter, the purpose of resurrection and God’s power regarding it are stated, in order to demonstrate that if they imagine that granting new life lies beyond divine power, this is a grave mistake, and if they consider resurrection to be purposeless, this too is a serious error. It is stated: God will resurrect the dead so that He may make clear to them that about which they differed (لِيُبَيِّنَ لَهُمُ الَّذِي يَخْتَلِفُونَ فِيهِ) and so that those who disbelieved may know that they had been false in their denial (وَلِيَعْلَمَ الَّذِينَ كَفَرُواْ أَنَّهُمْ كَانُواْ كَاذِبِينَ). For that world is one in which veils will be removed and realities will become manifest. As stated in Sūrah Qāf, verse 22: لقد كنت في غفلة من هذا فكشفنا عنك غطاءك فبصرك اليوم حديد In Sūrah Ṭāriq, verse 9: یوم تبلی السرائر And in Sūrah Ibrāhīm, verse 48: وَبَرَزُواْ لِلّهِ الْوَاحِدِ الْقَهَّارِ In summary, that day will be the day of witnessing, unveiling of secrets, and manifestation. On that day, all hidden matters will be revealed. Under such conditions, differences of belief will no longer retain any real meaning. Even if some obstinate deniers attempt to resort to false arguments, this will be temporary and fleeting. The manifestation of truth in the Hereafter will be even clearer and more evident than any demonstration in worldly courts. The life after death and resurrection have various aims and objectives, which are indicated in different places in the Qurʾān, such as human perfection and development, the establishment of justice, making worldly life purposeful, and the continuation of divine grace. The verse under discussion points to another objective, namely the removal of disagreements and the return to tawḥīd. The principle of tawḥīd is the fundamental reality that governs the entire universe, applying to the essence, attributes, and actions of God, as well as to the entire order of creation. Everything must ultimately return to this principle, and therefore differences and conflicts will eventually come to an end and all will return to unity. However, such differences of belief will never be completely eliminated in this world, because this world is a realm of concealment where many realities remain veiled. Nevertheless, a time will come when these veils will be lifted, and that will be the “Day of Manifestation.” Accordingly, one of the objectives of resurrection is that all return to unity and that all differences are resolved. Another point is based on this reality: if they suppose that the return of human beings to life is impossible, they should understand that the power of God is far above this. It is stated: إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُن فَيَكُونُ—whenever We will a thing, We only say to it “Be,” and it comes into existence. With such absolute power, there remains no room for doubt concerning the possibility of resurrection. The expression “كُن” is itself only a limitation of human expression; otherwise, God has no need of speech. His will itself constitutes the existence of the act. As an illustration, in human experience, when we intend to conceive something, its image appears in the mind without the need for spoken words. In a similar manner, in the divine case, the existence of a thing is realized through will alone. It is reported from Imām ʿAlī ibn Mūsā al‑Riḍā (عليه السلام) that when he was asked about the difference between divine will and human will, he stated that human will is an internal disposition followed by outward action, whereas for God, His will itself is creation. It is not separate from the act; it requires no deliberation, speech, or preparation. Rather, when God wills, the thing comes into existence, without any utterance, articulation, or process of reflection (Uṣūl al‑Kāfī, vol. 1, Bāb al‑Irādah, ḥadīth 3).

See ayat 42 for tafseer.

Regarding the occasion of revelation of these verses, some exegetes have reported that in Mecca, after accepting Islam, certain Muslims—such as Bilāl, ʿAmmār ibn Yāsir, Ṣuhayb, and Khabbāb—were subjected to severe persecution. In order to strengthen Islam and to convey its message to others, the Prophet (peace be upon him) migrated to Medina, and this migration became the cause of success for both him and others. Ṣuhayb was an elderly man. He said to the Meccan polytheists: I am an old man; if I remain among you, I can be of no benefit to you, and if I oppose you, I cannot cause you any harm. Therefore, you may take my wealth and allow me to go to Medina. At this, it was said to Ṣuhayb that he had made a profitable bargain. Subsequently, these verses were revealed, in which the success of him and others like him is mentioned both in this world and in the Hereafter. It is also recorded in history that during the period of the Caliphs, when the wealth of Bayt al‑Māl was distributed, and the turn of the Muhājirūn arrived, they would be told: take your share, for this is what God had promised you in this world; and what awaits you in the other world is far greater. Thereafter, the above verse would be recited (Majmaʿ al‑Bayān, under the relevant verse).

We have repeatedly stated that, in its pedagogical method, the Qurʾān employs comparison and contrast as one of its most effective approaches. It presents each concept alongside its opposite so that the position and reality of each may become clear and well‑defined. The preceding verses discussed the deniers of the Day of Resurrection and the obstinate polytheists. In the verses under consideration, the focus shifts to the truthful and pious muhājirīn, so that through comparison and contrast the condition of both groups may become evident. It is first stated: those who migrated in the way of God after having been subjected to oppression, We shall indeed grant them a good place and status in this world (وَالَّذِينَ هَاجَرُواْ فِي اللّهِ مِن بَعْدِ مَا ظُلِمُواْ لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً). This constitutes their worldly reward. As for the reward of the Hereafter, if they were to know, it is far greater (وَلَأَجْرُ الْآخِرَةِ أَكْبَرُ لَوْ كَانُواْ يَعْلَمُونَ). In the subsequent verse, in describing these sincere and steadfast believing migrants, two of their qualities are mentioned. It is stated: they are those who maintained patience and steadfastness and who place their trust in God (الَّذِينَ صَبَرُواْ وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ).

1. Hijrah and the Muhajirin: In the early days of Islam, the Muslims made two migrations. The first migration was relatively short; in it, a few Muslims, under the leadership of Ja'far ibn Abi Talib (alayhis salam), migrated to Abyssinia. The second migration was comprehensive. In it, the Messenger of Allah and all the Muslims migrated from Makkah to Madinah. The verses under consideration are related to the second migration. The context of revelation (shan-e-nuzul) of these verses also supports this matter. Regarding the perpetual importance of migration for Muslims in the past and in the present era, we have already discussed in detail under Surah An-Nisa, verse 100, and Surah Al-Anfal, verse 75. [Reference: See Tafsir-e-Namuna, Vol. 4, p. 85 (Urdu translation).] In any case, the status of the Muhajirin (migrants) in Islam is very high. The Noble Prophet himself and the later Muslims all held them in special esteem because they spurned all their life's assets for the sake of the expansion of the call to Islam. Some endangered their lives; some individuals, like Suhayb, turned away from all their wealth and possessions. In those days, if it were not for the self-sacrifice of these migrants, the restrictive environment of Makkah and the satanic elements present therein would never have allowed the voice of Islam to reach anyone's ears; they would have suppressed this voice in the throats of the Muslims forever. But it was these migrants through whose well-thought-out movement and revolution not only did Makkah come under their control, but the voice of Islam reached the ears of the entire world. This course of action of theirs holds the status of a perpetual sunnah (tradition) for later Muslims in similar circumstances. 2. The meaning of "hajaru fillah": In this expression, even the word "sabil" (path) is not mentioned. This is, in fact, an indication of the utmost sincerity of those migrants who undertook this type of migration solely in the way of God, for the sake of His pleasure, and for the protection of His religion, and not to save their own lives or for any other material gain. 3. The meaning of "min ba'di ma zulimu": This phrase indicates that one should not immediately vacate the field; rather, one should stay as long as possible and endure the difficulties. However, at a time when enduring the enemy's signs and oppressions results in an increase in his audacity and nothing but the weakness of the believers, then one should migrate. This is so that an opportunity can be found to gather more strength and establish stronger positions, and a better place can be made available for a comprehensive jihad, and the people of truth can achieve success on the military, cultural, and propagational fronts. 4. The meaning of "lanubawwi'annahum fid-dunya hasanah": This phrase is derived from the root of "bawa'tu lahu makanan" (the place that I prepared for him and gave him a place in it). This phrase indicates that although the true migrants initially lost their material resources, they eventually achieved success in terms of material life as well. [Explanatory Note: "Lanubawwi'annahum" is originally from the root "bawaa'" in the sense of the parts of a place being equal. In contrast, "nabwah" (on the pattern of "mabda'") is in the sense of the parts of a place not being equal. Therefore, "bawa'tu lahu makanan" means: I cleared a place for him, thus it is in the sense of preparing a place for someone.] Why should a person, after all, remain under the blows of the enemy and die in humiliation? Why should he not migrate with courage and bravery and prepare for confrontation from a new place so that he can take his right? This same issue is stated more explicitly in Surah An-Nisa, verse 100. The divine guidance is: ومن يهاجر في سبيل الله يجد في الأرض مراغما كثيرا وسعة Those who migrate in the way of Allah will find in the earth a vast place of security and abundance where they can live and disgrace the enemy. 5. The attributes of the migrants: Two attributes of the migrants have been mentioned: patience (sabr) and reliance on God (tawakkul). The purpose of mentioning these attributes of theirs is clear, because in such soul-wrenching events that occur in human life, patience and steadfastness are necessary first and foremost. The greater the calamity, the more necessary it is to have reliance and trust in Allah. In principle, in such difficulties, if a person does not have a firm and reliable support, patience and steadfastness are not possible for him. Some have said that patience is mentioned because on this path, patience and steadfastness against the desires of the self are necessary first, and reliance (tawakkul) is mentioned because the end of this path is that a person cuts himself off from everyone except Allah and becomes attached to Him. Therefore, the first attribute is the beginning of the journey, and the second is the end of the journey. [Reference: Tafsir al-Kabir by Fakhr al-Razi, under the verse in question.] In any case, external migration is not possible without internal migration. A person should first migrate from internal, material evils towards moral virtues so that he can externally undertake this type of migration and, spurning everything of the Dar al-Kufr (Abode of Disbelief), can move to the Dar al-Iman (Abode of Faith).

See ayat 44 for tafseer.

In the preceding two verses, the discussion concerned the true muhājirīn; however, in the verses under consideration, earlier doctrinal issues are revisited, and a response is given to a well‑known objection raised by the polytheists. They used to say that God should have sent an angel for the purpose of conveying the message (or they argued that the Prophet should possess some extraordinary power by which he could compel them to abandon their practices). In response, God states: We did not send any messengers before you except men to whom We revealed (وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُّوحِي إِلَيْهِمْ). Indeed, these were human beings, possessing all human emotions and sensitivities. They were fully aware of human difficulties and conditions, and understood their needs, whereas an angel could not be acquainted with these matters in the same manner. The inner experiences of human beings cannot be grasped in the same way by an angel. Furthermore, the messengers had no responsibility other than to convey the message of revelation. Their duty was to receive the divine message, transmit it to humanity, and strive—through ordinary means—to realize its objectives. It was not their role to impose faith upon people by extraordinary divine force or by breaking the natural order, for if that had been the case, faith would neither have been a matter of merit nor a means of growth and perfection. In order to emphasize this point, it is further stated: if you do not know, then ask those who possess knowledge (فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ). The term “ذکر” denotes awareness and knowledge, and “أهل الذكر” has a broad meaning, encompassing all those who are informed and knowledgeable at various levels. Many exegetes have understood “أهل الذكر” to refer specifically to the scholars of the People of the Book; however, this does not restrict its meaning to them alone, but rather indicates a particular instance of its general sense. In this context, it is appropriate to refer to the scholars of the People of the Book, since they possess knowledge of earlier prophets and can confirm that previous messengers were human beings sent to convey divine commands. It is also noteworthy that although the People of the Book were not fully aligned with the polytheists, they did share opposition to Islam; nevertheless, for the purpose of historical testimony regarding earlier prophets, their scholars constituted a suitable source. According to Rāghib in al‑Mufradāt, the term “ذکر” has two meanings: it may signify preservation, and it may signify recollection or remembrance. The latter may be internal, as remembrance within the heart constitutes an inner form of “ذکر.” The Qurʾān is referred to as “ذکر” because it clarifies realities. The subsequent verse adds: if you are unaware of the clear proofs and the revealed books of the prophets, then refer to those who are informed (بِالْبَيِّنَاتِ وَالزُّبُرِ). The term “بینات” is the plural of “بینة,” meaning clear proofs, which may refer to the miracles of the prophets and other evidences of their truth. The term “زبر,” the plural of “زبور,” means scriptures or books. Thus, “بینات” refers to evidentiary proofs, while “زبر” refers to the compilations of prophetic teachings. Thereafter, addressing the Prophet, the Qurʾān states: We have revealed to you this “ذکر” so that you may explain to people what has been revealed to them (وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ), and so that they may reflect (وَلَعَلَّهُمْ يَتَفَكَّرُونَ). In essence, the program of your mission and calling is not fundamentally new. Previous messengers were also given divine scriptures so that they might inform people of the responsibilities incumbent upon them in relation to God, creation, and their own selves. The Qurʾān has been revealed to you so that you may clarify its meanings and teachings, awaken human thought, and enable people to act with a sense of responsibility and awareness, thereby progressing toward guidance and perfection—not through coercion or extraordinary force, but through conscious understanding.

In numerous narrations transmitted through the sources of Ahl al‑Bayt (عليهم السلام), it is stated that “أهل الذكر” refers to the Imams of Ahl al‑Bayt. Among these, one narration reported from Imām ʿAlī ibn Mūsā al‑Riḍā (عليه السلام) states that when he was asked about this verse, he replied: “نحن أهل الذكر ونحن المسؤولون”—we are the أهل الذكر, and we are the ones who are to be questioned (Nūr al‑Thaqalayn, j 3, pp. 55–56). In another narration, Imām Muḥammad al‑Bāqir (عليه السلام), in explaining this verse, stated: “الذكر القرآن، وآل الرسول أهل الذكر وهم المسؤولون”—“الذكر” is the Qurʾān, and the family of the Messenger are the أهل الذكر, and they are the ones to whom recourse should be made (Nūr al‑Thaqalayn, j 3, pp. 55–56). In some narrations, it is stated that “الذكر” itself refers to the Messenger of God, while his Ahl al‑Bayt are the أهل الذكر (Nūr al‑Thaqalayn, j 3, pp. 55–56). Numerous other narrations convey the same meaning. Similar narrations are also found in the exegetical works and books of the Sunnī tradition. Among them is a report from Ibn ʿAbbās, cited in twelve well‑known exegetical works of Ahl al‑Sunnah in connection with this verse. Ibn ʿAbbās states: “ھو محمد و علی و فاطمہ و الحسن و الحسین ھم اہل الذکر و العقل و البیان”—Muḥammad, ʿAlī, Fāṭimah, Ḥasan, and Ḥusayn are the أهل الذکر, the people of intellect and articulation (Iḥqāq al‑Ḥaqq, j 2, p. 482). The twelve exegetical works referred to in this context are as follows: 1. Tafsīr Abū Yūsuf 2. Tafsīr Ibn Ḥajar 3. Tafsīr Muqātil ibn Sulaymān 4. Tafsīr Wakīʿ ibn Jarrah 5. Tafsīr Yūsuf ibn Mūsā 6. Tafsīr Qatādah 7. Tafsīr Ḥarb al‑Ṭāʾī 8. Tafsīr al‑Sudī 9. Tafsīr Mujāhid 10. Tafsīr Muqātil ibn Ḥayyān 11. Tafsīr Abū Ṣāliḥ 12. Tafsīr Muḥammad ibn Mūsā al‑Shīrāzī A narration of Jābir al‑Jaʿfī is also recorded in the work of Thaʿlabī, in which it is stated that upon the revelation of this verse, ʿAlī (عليه السلام) said: “نحن أهل الذكر”—we are the أهل الذکر. This is not the first instance in the interpretation of Qurʾānic verses where narrations specify particular instances (maṣādiq); such specification does not restrict the general meaning of the verse. In the present case as well, as already stated, “الذكر” signifies every form of knowledge, reminder, and awareness, and the term أهل الذكر encompasses all knowledgeable and informed individuals at every level. However, since the Qurʾān is the clearest manifestation of remembrance, knowledge, and awareness, it is described as “الذكر.” Similarly, the person of the Messenger of God is a clear embodiment of it, and the infallible Imams—who are his Ahl al‑Bayt and the inheritors of his knowledge—are the most evident instances of أهل الذكر. Acceptance of this understanding does not contradict the general meaning of the verse, nor does it conflict with the view that the verse was revealed concerning the scholars of the People of the Book. For this reason, scholars of uṣūl and jurists have derived from this verse arguments concerning ijtihād and taqlīd, asserting that those who lack knowledge in religious matters must refer to and follow those who possess expertise. At this point, a question arises in connection with a narration reported in ʿUyūn al‑Akhbār from Imām ʿAlī ibn Mūsā al‑Riḍā (عليه السلام). In this narration, he objected to those who interpreted the verse as referring exclusively to seeking guidance from the Jews and Christians, stating: “Subḥān Allāh! How can it be possible for us to be directed to the scholars of the Jews and Christians, for in that case they would certainly lead us to their own religion?” He then added: “أهل الذکر ہم ہیں” (Nūr al‑Thaqalayn, j 3, p. 57). The answer to this question is clear: the Imām addressed those who interpreted the verse to mean that, in every age, one should refer exclusively to the scholars of the People of the Book. This is not applicable to all times. For example, during the time of Imām al‑Riḍā (عليه السلام), it was certainly not the duty of people to turn to Jewish or Christian scholars to understand religious truths. In such circumstances, the scholars of Islam constitute the proper authority, and among them, the foremost are the Imams of Ahl al‑Bayt. In other words, the polytheists at the time of the Prophet were required, in order to ascertain that previous messengers were human beings, to consult the scholars of the People of the Book; more generally, in any matter one should consult those who possess knowledge of it, which is a self‑evident principle. In any case, the verse under discussion articulates a fundamental Islamic principle that encompasses both material and spiritual dimensions. It instructs all Muslims that in matters which they do not know, they must consult those who are knowledgeable, and that those without knowledge should not interfere in such matters. In this way, the Qurʾān not only formally recognizes the necessity of specialization, but also emphasizes it across all domains, contexts, and times. Accordingly, it is incumbent upon the Muslim community to ensure the presence of knowledgeable and expert individuals in every field and in every era, so that those who lack knowledge may refer to them. It is also necessary to note that one must refer to those experts whose integrity, sincerity, and goodwill are established. Just as one would not consult a physician in whose competence there is no confidence, likewise in the discussion of taqlīd and marjaʿiyyah, along with ijtihād or superior knowledge, the condition of justice (ʿadālah) is also considered essential, meaning that the authority followed must possess both knowledge of Islamic matters and piety.

See ayat 47 for tafseer.

See ayat 47 for tafseer.

In many of its discussions, the Qurʾān presents rational arguments in a manner that simultaneously engages emotional dimensions, rendering them highly effective for influencing the hearts of the audience. The verses under consideration represent an example of this method. In the preceding verses, there was a discussion with the polytheists concerning the issues of resurrection and prophethood; however, in these verses, stubborn, arrogant, and obstinate sinners are threatened and warned of various forms of divine punishment. It is stated: do those who devise evil schemes in order to extinguish the light of truth consider themselves secure from divine punishment, whereas at any moment God may cause them to be swallowed by the earth (أَفَأَمِنَ الَّذِينَ مَكَرُواْ السَّيِّئَاتِ أَن يَخْسِفَ اللّهُ بِهِمُ الْأَرْضَ)? It is not far‑fetched that a terrifying earthquake may occur, the surface of the earth may split open, and they may be engulfed with all their worldly provisions; indeed, history has witnessed such events on numerous occasions. The phrase “مكروا السیئات” refers to the making of schemes and plans in pursuit of corrupt aims and wrongful objectives, as the polytheists used to conspire to extinguish the light of the Qurʾān, eliminate the Prophet of Islam, and persecute the believers. The term “يخسف,” derived from khasf, signifies concealment and disappearance; thus, when the light of the moon is obscured by the shadow of the earth, it is termed “khusūf,” and similarly, when individuals or structures are swallowed into fissures of the earth caused by earthquakes, it is described as khasf. The Qurʾān then further states: or that punishment may come upon them from a direction from which they do not perceive (أَوْ يَأْتِيَهُمُ الْعَذَابُ مِنْ حَيْثُ لاَ يَشْعُرُونَ), or that punishment may seize them while they are engaged in their pursuits of worldly gain (أَوْ يَأْخُذَهُمْ فِي تَقَلُّبِهِمْ), leaving them unable to escape (فَمَا هُم بِمُعْجِزِينَ). The term “معجزين,” derived from iʿjāz, signifies rendering powerless; in this context, it refers to the inability to escape from punishment. Furthermore, it is stated: or that punishment may seize them gradually after successive warnings (أَوْ يَأْخُذَهُمْ عَلَى تَخَوُّفٍ). For example, one day their neighbor may be afflicted by calamity, the next day their gardens may suffer loss, and thereafter some of their wealth may be destroyed—thus, through successive warnings, they are given opportunities for awareness and reform. If they awaken, it is beneficial; otherwise, the final punishment will encompass them. For certain groups, such gradual punishment is applied because the possibility of guidance still remains, and divine mercy does not permit that they be treated in the same manner as others for whom no such possibility exists. Hence it is stated: indeed, your Lord is raʾūf and raḥīm (فَإِنَّ رَبَّكُمْ لَرؤُوفٌ رَّحِيمٌ). It is noteworthy that four types of punishment are mentioned in these verses: first, khasf—being swallowed by the earth; second, punishment coming unexpectedly from an unforeseen direction; third, punishment overtaking individuals while they are engaged in the pursuit of wealth; and fourth, gradual punishment through successive warnings. Each of these forms of punishment corresponds to a particular category of sin, although all of them fall under the general description of “الذين مكروا السیئات”. The variation in punishment reflects the wisdom and proportionality of divine actions. It appears that the first form of punishment applies to powerful, oppressive, and arrogant conspirators, such as Qārūn, whom God reduces from their heights of power and plunges into the depths of the earth as a lesson for others. The second type applies to those immersed in luxury and indulgence, overtaken suddenly by punishment from unforeseen directions. The third type pertains to materialistic individuals obsessed with accumulating wealth through any means, lawful or unlawful, against whom punishment strikes while they are occupied in their pursuits. The fourth type applies to those whose rebellion and wrongdoing have reached an advanced stage; through takhawwuf, that is, repeated warnings and threats, they are given opportunities for awakening and reform. If they respond, it is beneficial; otherwise, they ultimately fall into punishment. The reference to divine mercy and compassion is particularly related to this fourth category, for these are individuals who have not yet severed all ties with God and whose path to return has not been completely closed.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

In these verses, the discussion returns once again to the theme of tawḥīd. It is first stated: do they (the scheming polytheists) not observe the created things of God, how their shadows turn to the right and to the left, prostrating themselves before God in utmost humility and submission (أَوَ لَمْ يَرَوْاْ إِلَى مَا خَلَقَ اللّهُ مِن شَيْءٍ يَتَفَيَّأُ ظِلاَلُهُ عَنِ الْيَمِينِ وَالْشَّمَآئِلِ سُجَّدًا لِّلّهِ وَهُمْ دَاخِرُونَ). The term “داخر” is derived from dukhūr and signifies humility, submissiveness, and self‑abasement. The word “يتفيّأ” is derived from fayʾ and means to return or to incline. Some have stated that in Arabic usage, the shadow in the morning is referred to as “ظل,” whereas the shadow in the afternoon is called “فيء.” It is also observed that a portion of war booty is termed “فيء,” which subtly indicates that even the most valuable portion of worldly wealth is like the shadow of the afternoon—transient and quickly vanishing. However, in the present verse, both the right and left sides of the shadows are mentioned, and the term “فيء” is used for all of them; thus, it appears that in this context the term carries a broader meaning, encompassing every type of shadow. When the sun rises, if a person stands facing south, he will observe that the sun appears on his left side from the eastern horizon, and the shadows of all objects fall toward his right, which corresponds to the west. As time progresses, these shadows gradually diminish until the moment of zawāl, after which they incline toward the left side, and the shadows continue to extend eastward until sunset, at which point they disappear altogether. At this juncture, God refers to the movement of shadows to the right and left as a sign of His greatness, and interprets this inclination and movement as a form of prostration in a state of humility and submission before the Creator.

There is no doubt that our shadows play an important role in our lives; perhaps many people are heedless of this. The Quran has mentioned shadows to draw attention to this matter. Although shadows are nothing but the absence of light, they nonetheless possess many benefits. For example: 1. The sunlight and its life-giving rays are the cause of life and growth for beings, whereas shadows play a life-creating role in moderating the intensity of the light's rays. If the sunlight were to shine continuously for a long period, everything would wither and burn. In such a situation, shadows grant moderation to the intensity and heat. They increase and decrease, sometimes leaning to one side and sometimes to the other. It is as if they sometimes bestow favor here and sometimes grant kindness there. This behavior of shadows is extremely effective in the protection and preservation of things. 2. For those who wander in deserts or have to live and pass through them, the extraordinary effectiveness of shadows for human salvation is perfectly clear. In such a situation, a shadow that is mobile, does not stay in one place, and moves in every direction is exactly in accordance with human desire and need. 3. Another beneficial aspect of shadows, contrary to the common person's belief, is this: Common people think that the only means of seeing things is light, whereas things are visible only when light is accompanied by a shadow or a partial shadow. In other words, if a uniform light shines on all sides of an object and there is no shadow or partial shadow of any kind on it, this thing, immersed in light, will not be visible at all. Meaning... just as nothing is visible in absolute darkness, similarly, nothing can be seen in absolute light. Rather, the seeing of things becomes possible when light and darkness are together. Therefore, shadows also play an important role in things being visible and in their identification. (Ponder this). In the verse under consideration, another point is worthy of attention. In the verse, the word "yamīn" (right side) has come in the singular form, whereas "shamā'il" is in the plural form. "Shamā'il" is the plural of "shimāl" (on the pattern of "mish'al"), and "shimāl" means the left side. The difference in expression could be because for those who are facing south, the shadow at dawn falls to their right and then continuously keeps moving to the left until, at the time of Maghrib, it disappears into the eastern horizon. [Tafsir al-Qurtubi, under the verse in question.] Some commentators have also expressed the possibility that although "yamīn" is singular, sometimes the plural is intended by it, and here the plural is intended. [Tafsir Abu al-Futuh al-Razi, vol. 7, p. 110]. .......... In the previous verse, the matter of only the shadows prostrating was mentioned in a broad sense, but in the next verse, it is stated regarding all material and non-material, celestial and terrestrial beings: All moving creatures in the heavens and the earth, and likewise the angels, prostrate before God (وَلِلّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مِن دَآبَّةٍ وَالْمَلَآئِكَةُ). And they do not show any kind of arrogance in this (وَهُمْ لاَ يَسْتَكْبِرُونَ). And they are in absolute submission before God and His command. Prostration (sajdah), in reality, is the name for extreme humility, submissiveness, and worship. The prostration that we perform with seven limbs is one instance of the general meaning of prostration; otherwise, the meaning of prostration is not confined to just this. In the world of creation and the universe of origination, all of God's creatures and beings have bowed their heads in submission before the general laws. And they do not deviate from these laws, and all laws are from God... Thus, in reality, all things are prostrating in the divine court. All are interpreters of His greatness, all are manifestations of His majesty and self-sufficiency; in short, all are a proof of His sacred essence. "Dābbah" is in the meaning of a moving creature; the meaning of life is also taken from it. What is said in the verse under consideration, that all moving creatures in the heavens and the earth prostrate before God, indicates that living beings are not specific to the planet Earth, but rather, living, moving creatures also exist in the celestial spheres. Although some have expressed the possibility that the phrase "min dābbah" is only for "mā fil-arḍ"—meaning, here the talk is only about those who move and walk on the earth—this possibility seems very remote, especially when in Surah Ash-Shura, verse 29, it is stated: ومن آياته خلق السماوات والأرض وما بث فيهما من دابة Among His signs is that His moving creatures are present in both the heavens and the earth. It is correct that, from a creational (takwīnī) perspective, prostration and humility are not confined to moving creatures, but since moving creatures are a manifestation of many secrets and wonders of creation, they have been indicated here. Since the meaning of the verse includes intelligent human beings and believing angels, as well as animals and other creatures, prostration here holds both the general, volitional, and legislative (tashrī'ī) meaning, and the creational (takwīnī) and compulsory meaning. As for the question thAs for why the angels are mentioned separately in the verse under discussion, the reason is that "dābbah" is only said for those moving beings that possess a body, whereas angels do move but do not have a material body; therefore, they are not included in the meaning of "dābbah." In a hadith, the Noble Prophet (peace be upon him and his progeny) says: There are some of Allah's angels who have been in prostration before God since the beginning of creation and will remain in prostration in the same way until the Day of Judgment. And when they raise their heads from prostration on the Day of Judgment, they will say: ما عبدناک حق عبادتک We have not worshipped You as You deserve to be worshipped. "وھم لا یستکبرون" is an allusion to this very state of the angels, that they are humble and prostrate in the court of the Truth, and there is not even a hint of pride or arrogance in them. Therefore, immediately after this, two of their attributes are mentioned, and both of these point to the absence of arrogance in them. It is stated that they fear opposing their Lord, who is their Ruler (يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ). And they perfectly carry out that which they are commanded (وَيَفْعَلُونَ مَا يُؤْمَرُونَ). As it is said about a group of angels in Ayah 6 of Surah Tahrim: لا يعصون الله ما أمرهم ويفعلون ما يؤمرون They do not disobey the divine command, and they carry out whatever they are commanded. From this same ayah, it becomes very clear that there are two signs of the absence of pride and arrogance: the fear of responsibilities and carrying out divine commands without question. One of these points to the psychological state of not being arrogant, and the other to their conduct regarding laws and commands. The conduct is, in fact, a reaction to the psychological state and its practical manifestation. In the ayah, "من فوقھم" certainly does not refer to being above in a sensory or spatial sense; rather, it refers to superiority of rank, because God is the most superior and the most high. In Ayah 61 of Surah An'am, it is said: وهو القاهر فوق عباده He is the subjugator over His servants. In the Quran, it is said that Pharaoh, to express his power and might, said: وانّا فوقھم قاھرون I am subjugator over them (A'raf: 127) In all these instances, the word "fawq" expresses superiority of rank.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

After the discussion of tawḥīd and knowledge of God, the verses under consideration emphasize the negation of shirk in the context of the system of creation, so that, taken together, the two may render the reality more manifest. It is first stated: God has commanded that you must not adopt two deities (وَقَالَ اللّهُ لاَ تَتَّخِذُواْ إِلَـهَيْنِ اثْنَيْنِ). The object of worship is only one (إِنَّمَا هُوَ إِلَهٌ وَاحِدٌ). The unity of the system of creation and the unity of the laws governing it themselves constitute proof of the unity of the Creator and the object of worship. Since this is the case, then fear only Me—fear My punishment and the consequences of disobeying My command, and not anything else (فَإيَّايَ فَارْهَبُونِ). The precedence of the word “إيّای” indicates exclusivity, similar to “إياك نعبد”. That is, you should fear only My disobedience and My punishment. It is also noteworthy that this verse negates only two deities, whereas it is known that the polytheists of Arabia had numerous idols and objects of worship. This expression may be understood in several ways: first, that even the worship of two deities is invalid, let alone many; second, that all false deities are collectively treated as one, thus opposing them to the true God; third, that the Arabs of the Age of Ignorance effectively believed in two deities—one as the Creator (God) and the other as intermediaries (idols); and fourth, that the verse may negate the doctrine of dualists (thanawiyyīn), who believed in separate deities for good and evil. After this, in three successive verses, the Qurʾān presents four arguments for exclusive devotion to God. First, it states: whatever is in the heavens and the earth belongs to Him (وَلَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ). Thus, is it fitting to prostrate before the Owner of existence, or before idols that possess no capacity? It is then added that not only does all existence belong to Him, but religion and all binding laws have always been His as well (وَلَهُ الدِّينُ وَاصِبًا). Since the universe originates from Him and He establishes the laws of creation, it follows that the laws of guidance must also be determined by Him, and obedience is therefore exclusively His due. The term “واصب” is derived from waṣūb, indicating continuity or permanence; it has also been interpreted as “pure,” since true permanence requires purity. Some have understood it to mean “obligatory,” indicating that obedience to God alone is required. A narration reports that Imām al‑Ṣādiq (عليه السلام) interpreted “واصب” as “واجب” (Tafsīr Burhān, j 2, p. 373). The verse concludes by stating: do you, despite this, fear other than God (أَفَغَيْرَ اللّهِ تَتَّقُونَ)? Can idols cause you harm? Can they bestow any blessing? Since the answer is negative, why then do you fear their opposition and consider their worship necessary? All the blessings you possess are from God (وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ اللّهِ). This constitutes the third argument: if worship of idols is out of gratitude for blessings, they have conferred no blessing upon you; rather, you are entirely encompassed by divine favor, yet you abandon His worship and turn toward idols. Moreover, when you face hardship, distress, and suffering, you cry out to God for relief (ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ). Thus, if idol‑worship is for removing harm or resolving difficulties, it is invalid, for you yourselves turn exclusively to God in moments of severe crisis. This constitutes the fourth argument for exclusive devotion. The term “تجأرون,” derived from jawr, originally referred to the involuntary cries of animals in pain, and later came to denote all forms of anguished supplication arising from distress. Its usage here emphasizes that in moments of extreme suffering, one instinctively turns only to God. When God responds to your plea and removes your distress, some of you again associate partners with Him (ثُمَّ إِذَا كَشَفَ الضُّرَّ عَنكُمْ إِذَا فَرِيقٌ مِّنكُم بِرَبِّهِمْ يُشْرِكُونَ). The Qurʾān thus points to the subtle reality that the innate disposition toward tawḥīd exists within all human beings; however, in ordinary circumstances, veils of heedlessness, pride, ignorance, and superstition conceal it. When calamities arise, these veils are lifted, and the light of innate recognition becomes manifest. Finally, after rational argumentation and clarification of reality, the concluding verse adopts a tone of warning: you may deny the blessings granted to you and enjoy worldly provision for a short time, but you will soon come to know the outcome of your actions (لِيَكْفُرُواْ بِمَا آتَيْنَاهُمْ فَتَمَتَّعُواْ فَسَوْفَ تَعْلَمُونَ). This resembles the statement in Sūrah Ibrāhīm: “قل تمتعوا فإن مصيركم إلى النار”. The expressions here are commands used in a threatening sense, indicating that while they are allowed temporary enjoyment, they will ultimately confront the consequences of their denial.

See ayat 60 for tafseer.

See ayat 60 for tafseer.

See ayat 60 for tafseer.

See ayat 60 for tafseer.

The preceding verses contained a reasoned argument against polytheism and idol worship. Now, the verses under consideration describe some of the evil innovations and base habits of the polytheists, in order to establish another argument against polytheism. First, it is stated: These polytheists dedicate a portion of the provision We have given them to idols, while they have no knowledge of any benefit or harm from them (وَيَجْعَلُونَ لِمَا لاَ يَعْلَمُونَ نَصِيبًا مِّمَّا رَزَقْنَاهُمْ). [Explanatory Note: The commentators have stated two interpretations regarding the meaning of "lā ya'lamūn" and its pronoun: The first is that the pronoun in "lā ya'lamūn" refers back to the polytheists, meaning the polytheists dedicate a portion for their idols, while they have no knowledge of any good or evil from them. We have chosen this interpretation. The second is that the pronoun in "lā ya'lamūn" refers back to the idols themselves, meaning they would make offerings for those idols that possess no knowledge, consciousness, or intellect. However, in this second case, a contradiction is felt in the expressions of the verse, because "mā" is generally used for non-rational beings, whereas "ya'lamūn" is usually used for rational beings, and these two do not correspond with each other. Whereas, based on the first interpretation, "mā" refers to the idols and "lā ya'lamūn" refers to the worshippers]. The portion mentioned here included some camels and other quadrupeds, and they also dedicated a portion of their agricultural produce. This is alluded to in Surah Al-An'am, verse 136, that the polytheists in the Era of Ignorance considered this to be exclusively for the idols and would spend it in their cause. Even though they received no benefit from the idols, nor had any fear of harm, this was an extremely foolish act that they used to perform. After this, it is further stated: By Allah! In the court of the Day of Resurrection, you will be questioned about these slanders and lies (تَاللّهِ لَتُسْأَلُنَّ عَمَّا كُنتُمْ تَفْتَرُونَ). Upon this questioning, they will have no recourse but to confess. After this confession, they will receive punishment. Therefore, this evil, inauspicious act of yours has worldly harm as well as otherworldly harm. .......... Their second inauspicious innovation was that they attributed daughters to that God who is pure from all forms of physical impurity. They believed that the angels were the daughters of God (وَيَجْعَلُونَ لِلّهِ الْبَنَاتِ سُبْحَانَهُ). But when it came to themselves, they wanted for themselves what they desired (وَلَهُم مَّا يَشْتَهُونَ). Meaning, they were in no way prepared to accept for themselves the same daughters they attributed to God. In their view, a daughter was a sign of severe shame and disgrace, dishonor, and misfortune. The next verse continues the discussion, pointing out their third evil habit. It is stated: When one of them is given the good news that God has given him a daughter, his face darkens with grief and anger (وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنثَى ظَلَّ وَجْهُهُ مُسْوَدًّا) and he is filled with suppressed rage (وَھُوَ کَظِیمٌ). ["Kazīm" refers to a person who is trying to control himself in a state of grief and sorrow, i.e., swallowing his grief]. The matter does not end here. Rather, due to his false notion, in the state of shame and disgrace he is afflicted with, his condition is such that "he hides himself from his people because of the bad news he has been given" (يَتَوَارَى مِنَ الْقَوْمِ مِن سُوءِ مَا بُشِّرَ بِهِ). It does not stop at that either; rather, he is constantly immersed in the thought of whether he should accept this shame and disgrace and keep his daughter, or bury her alive in the dust (أَيُمْسِكُهُ عَلَى هُونٍ أَمْ يَدُسُّهُ فِي التُّرَابِ). In the end, this tyrannical, cruel, and inhuman decision is condemned with utmost clarity, as it is stated: Know that evil is the judgment they make (أَلاَ سَاءَ مَا يَحْكُمُونَ). Finally, all these evils and vices are declared to be the result of not believing in the Hereafter, as it is stated: For those who do not believe in the Hereafter is the description of evil (لِلَّذِينَ لاَ يُؤْمِنُونَ بِالْآخِرَةِ مَثَلُ السَّوْءِ). But for Allah is the highest description (وَلِلّهِ الْمَثَلُ الْأَعْلَىَ). And He is the All-Mighty, the All-Wise (وَهُوَ الْعَزِيزُ الْحَكِيمُ). This is the reason that when a person is close to this Great, Mighty, Wise, and Knowing God, the power and rays of His high attributes of knowledge, power, and wisdom fall upon him, and he separates himself from superstitions and base innovations. But the farther a person is from Allah, the more he becomes entangled in ignorance, degradation, and darkness. Forgetting Allah and His justice is the cause of all baseness, evils, and waywardness. If these two fundamental principles are remembered, a sense of responsibility remains alive in a person, and he continues to seek help from the true source of energy for the war against ignorance and superstitions.

According to numerous Qurʾānic verses, the polytheists of Arabia regarded the angels as daughters of God, or at least considered them feminine beings without explicitly assigning them to God. In Sūrah al‑Zukhruf, verse 19, it is stated: “وَجَعَلُوا الْمَلَائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَٰنِ إِنَاثًا”—they regarded the angels, who are servants of the Most Merciful, as females. Similarly, in Sūrah Banī Isrāʾīl, verse 40, it is stated: “أَفَأَصْفَاكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَائِكَةِ إِنَاثًا”—has your Lord chosen sons for you and taken daughters for Himself from among the angels? It is possible that this idea reached the Arabs of the Age of Ignorance from the superstitions of earlier communities. It may also be that, since angels are unseen and concealed from sight, and since seclusion and concealment are characteristics associated with women, they assumed them to be feminine. For a similar reason, it has been noted that some Arabs referred to the sun as grammatically feminine and the moon as masculine, because the sun is veiled in its dazzling radiance, making it difficult to gaze upon, whereas the moon is fully visible. Another possibility is that the subtle and refined nature attributed to angels led to this assumption, as women are sometimes perceived as more delicate than men. In any case, this is an ancient, erroneous, and baseless notion. It must be acknowledged that traces of this mistaken idea persist even today; it is reflected, for instance, in literary expression, where a beautiful woman is likened to an angel, and in artistic depictions where angels are portrayed in feminine form. However, in principle, angels do not possess material bodies, and therefore the categories of masculine and feminine do not apply to them.

It is indeed profoundly horrifying that a human being should suppress his innate human emotions and sensibilities to such an extent that he kills another human being—indeed, a most heinous form of killing—one of which he might even boast; and more grievous still, that he should kill his own child, a tender and helpless life, and bury that living, breathing being with his own hands in the earth. Such an act cannot be regarded as trivial, even within a semi‑barbaric society. Undoubtedly, this practice had certain social, psychological, and economic foundations. Historians report that its origin in the Age of Ignorance began with tribal warfare. Victorious tribes would capture the women and daughters of the defeated. When reconciliation later occurred, attempts were made to return the captives; however, some of these women, having married into the victorious tribe, preferred to remain. This deeply humiliated their original families, leading some to vow that if a daughter were born to them in the future, they would kill her themselves rather than risk such dishonor. Thus, the most atrocious crimes and injustices were carried out under the pretext of preserving honor and dignity. Over time, this reprehensible practice became socially sanctioned, and the burial alive of daughters emerged as a recognized custom of the Age of Ignorance, which the Qurʾān condemned in the strongest terms: “وَإِذَا الْمَوْءُودَةُ سُئِلَتْ بِأَيِّ ذَنبٍ قُتِلَتْ”—when the girl buried alive is asked for what sin she was killed (al‑Takwīr 8–9). Economic considerations also contributed to this injustice. Sons were regarded as productive assets, capable of engaging in warfare, raiding, and protecting property, whereas daughters were viewed as dependents. In addition, the constant cycle of tribal conflict led to the loss of many able‑bodied men, creating an imbalance between males and females. Consequently, the birth of a son was seen as a great source of pride, while the birth of a daughter was a cause of distress. The situation deteriorated to the extent that some reports indicate that when the time of childbirth approached, a man might leave his home to avoid the possibility of being present at the birth of a daughter. If he later learned that a son had been born, he returned in great joy; but if a daughter had been born, he was seized by intense anger and grief. Accounts of burying daughters alive are profoundly distressing. One such narrative relates that a man, after accepting Islam, approached the Prophet (peace be upon him) and asked whether his grave sin could be forgiven. The Prophet replied that God is Most Forgiving and Merciful. Encouraged, the man recounted how, in the Age of Ignorance, upon discovering that a child in his home was his daughter, he took her to a remote place under the pretense of a walk, dug a pit, and buried her alive despite her pleas and cries. The Prophet listened to this account with deep sorrow, his eyes filled with tears, and stated that had divine mercy not preceded divine wrath, immediate retribution would have been warranted. Another report mentions Qays ibn ʿĀṣim, who confessed to having buried several of his daughters alive before embracing Islam. Upon hearing this, the Prophet became deeply distressed and instructed him to emancipate an equivalent number of slaves as a means of atonement. The Prophet also declared: “من لا يرحم لا يُرحم”—one who shows no mercy will not be shown mercy. In contrast, certain individuals even during the Age of Ignorance resisted this practice. For example, Ṣaʿṣaʿah ibn Nāhiyah, the grandfather of the poet al‑Farazdaq, would ransom newborn daughters from their fathers to save them from death, reportedly rescuing hundreds of such children. The Prophet praised this act and affirmed that its reward was preserved with God. These accounts illustrate the depth of moral corruption that had taken root, as well as the transformative change brought about by Islam, which eradicated such practices and elevated the status of women to a degree unparalleled in earlier history.

The contempt and humiliation of women and the destruction of her status was not only present among the Arabs of the pre-Islamic era of ignorance, but this was also the state of the most civilized nations of that time. They considered a woman an insignificant being and treated her more like a market commodity than a human. However, among the Arabs of the pre-Islamic era, the humiliation of women was more painful and more horrifying, to the extent that they considered lineage to be connected only to the male, and they counted the woman as merely a vessel for nurturing the child before birth. This viewpoint of theirs is also apparent from this poem of the pre-Islamic era: بنونا بنو ابنائنا و بناتنا بنوھن ابناء الرجال الاباعد Our sons are only the sons of our sons. As for the sons of our daughters, they are the sons of other men. We also know that they were absolutely not in favor of the right of inheritance for women, nor did they believe in any limits or boundaries for the number of wives. They would marry as easily as they drank water and would divorce with the same ease. When Islam emerged, it fought fiercely against this futile and absurd custom in various contexts and ways. Islam especially fought hard against considering the birth of a daughter a matter of shame and disgrace. In Islamic hadiths, the birth of a daughter in a family has been likened to the flowing of a cascade of divine mercy. The Messenger of Islam himself respected his daughter, the lady of Islam, Fatimah Zahra (peace be upon her), so much that people would be astonished. Despite his great status and rank, he would kiss his daughter's hands. When he returned from a journey, the first person he would go to meet was his daughter Fatimah (peace be upon her). Conversely, when he was departing for a journey, the last house he would visit to say farewell was the house of Fatimah (peace be upon her). There is a hadith: When the Messenger of Allah was informed that God had blessed him with a daughter, he suddenly looked at the faces of his companions. The signs of sorrow were apparent on their faces (as if some traces of the customs of the pre-Islamic era still remained in their minds). The Messenger of Allah immediately said: ما لکم؟ ریحانة اشمھا، و رزقھا علی اللہ عز و جل What is the matter with you? Allah has given me a fragrant flower whose scent I will smell, and (as for her sustenance) her provision is the responsibility of Allah, the Mighty and Majestic. [Wasa'il al-Shia, vol. 15, p. 102] In another hadith, it is narrated from the Noble Prophet (PBUH), he said: نعم الولد البنات، ملطفات، مھجزات، مونسات مفلیات۔ How good a child a daughter is! She is loving, helpful, a companion and comforter, and pure and purifying. [Wasa'il al-Shia, vol. 15, p. 100] In another hadith, it is stated that the Messenger of Allah said: من دخل السوق فاشتری تحفة فحملھا الیٰ عیالہ کان کحامل الصدقة الیٰ قوم محاویج ولیبدء بالاناث قبل الذکور، فانہ من فرح ابنتہ فکانما اعتق رقبة من ولد اسمٰعیل۔ Whoever goes to the market and buys a gift for his family is like a person who helps the needy (he will receive a reward like that person). And when he comes home and begins to distribute it, he should give to the daughters first, because whoever makes his daughter happy, it is as if he has freed a slave from the progeny of Ishmael. [Makarim al-Akhlaq, p. 54] In reality, it is due to the respect that Islam has bestowed upon women that she has attained freedom in society, and because of this, the era of women's enslavement came to an end. There are many more things to be said in this regard which will be explained in the exegesis of the relevant verses, but this reality cannot be ignored here that, very regrettably, remnants of the pre-Islamic era still remain in Muslim societies. There is still no shortage of such families who are happy at the birth of a boy but become sad and worried at the birth of a girl, or at least prefer the birth of a boy over the birth of a girl. Of course, it is possible that specific economic and social conditions regarding the status of women in society are the cause of such wrong customs and traditions, but whatever the case, all true Muslims should strive to end such a way of thinking and uproot its social and economic foundations, because Islam does not approve that after fourteen centuries, its followers should revert to the thoughts and ideas of the pre-Islamic era of ignorance and a new era of ignorance should begin. The situation is such that even in Western society, where it is thought that they hold a high position for women, in practice, she has been so degraded that her status is no more than that of a worthless doll, a being to extinguish the fire of lust, or an advertisement for goods. [It is noteworthy that, by coincidence, these lines are being written on the 20th of Jumada al-Thani, 1401 AH, which is the birth anniversary of the lady of Islam, Hazrat Fatimah, peace be upon her, and this same day has been declared 'Women's Day' by the Islamic Republic of Iran.]

See ayat 64 for tafseer.

See ayat 64 for tafseer.

See ayat 64 for tafseer.

In the preceding verses, reference was made to the horrifying crimes and reprehensible customs of the polytheists of Arabia, among which was the practice of burying their daughters alive. At this point, a question may arise in certain minds as to why God does not immediately punish such oppressive acts. The verse under discussion answers this by stating: if God were to take people to account for their ظلم, not a single living being would remain upon the earth (وَلَوْ يُؤَاخِذُ اللّهُ النَّاسَ بِظُلْمِهِم مَّا تَرَكَ عَلَيْهَا مِن دَآبَّةٍ). The pronoun in “علیھا” refers to the earth. The word “دابة” applies to every living and moving being; however, in this context, it may serve as an expression referring specifically to human beings, meaning that if God were to hold people accountable for their ظلم, no human being would remain on the face of the earth. It is also possible that it encompasses all moving creatures, since, as the Qurʾān states: هو الذي خلق لكم ما في الأرض جميعاً (al‑Baqarah 29), all that exists on the earth has been created for human beings; thus, if human beings were to cease, the existence of other creatures would also lose its purpose. At this point, a further question arises: if the verse is understood in its general sense, does it imply that all human beings are guilty of ظلم? Yet it is known that prophets, who are free from such wrongdoing, have existed, and that in every age there have been righteous and virtuous individuals whose good actions outweigh their minor faults. The answer is that the expression here is of a general type rather than absolute universality. Such forms of expression are common in Arabic and other languages. In Sūrah Fāṭir, verse 32, this differentiation is explicitly stated: ثم أورثنا الكتاب الذين اصطفينا من عبادنا…—some wrong themselves, some are moderate, and some excel in good deeds. Thus, the punishment referred to in the verse applies specifically to the first category, and since such individuals are numerous within societies, the general form of expression is neither unusual nor misleading. Thereafter, the Qurʾān states that God grants respite to the oppressors and delays their punishment until an appointed time (وَلَكِن يُؤَخِّرُهُمْ إلَى أَجَلٍ مُّسَمًّى). When that appointed time arrives, there can be neither delay nor advancement (فَإِذَا جَاءَ أَجَلُهُمْ لاَ يَسْتَأْخِرُونَ سَاعَةً وَلاَ يَسْتَقْدِمُونَ). This “أجل مسمى” refers to the end of life, the point at which the opportunity for repentance and return ceases and the process of recompense begins. In the following verse, the Qurʾān again condemns the unjust customs of the Arabs of the Age of Ignorance. While they themselves detested daughters, they attributed daughters to God: وَيَجْعَلُونَ لِلّهِ مَا يَكْرَهُونَ. This contradiction is evident: if daughters are undesirable, how can they attribute them to God, and if they are valuable, why do they themselves regard them with disdain? Yet despite such actions, they falsely claim that they will attain good outcomes: وَتَصِفُ أَلْسِنَتُهُمُ الْكَذِبَ أَنَّ لَهُمُ الْحُسْنَى. On what basis do they expect such a reward—upon committing grave injustices or attributing falsehoods to God? The word “الحسنى” signifies the best reward or outcome, which this misguided group claimed for itself despite its transgressions. It should be noted that the Arabs of the Age of Ignorance did not entirely deny the Hereafter but rejected bodily resurrection. It is also possible that their claim was hypothetical, asserting that even if there were a Hereafter, they would be favored therein. Such attitudes reflect the arrogance of individuals who, despite their deviation, consider themselves close to God. Consequently, the Qurʾān declares: inevitably, for them is the Fire (لاَ جَرَمَ أَنَّ لَهُمُ النَّارَ), and they are being driven toward it (وَأَنَّهُم مُّفْرَطُونَ). The verse then explains how such extreme acts could arise: تَاللّهِ لَقَدْ أَرْسَلْنَا إِلَى أُمَمٍ مِّن قَبْلِكَ فَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ—We sent messengers to nations before you, but Satan adorned their deeds for them. Indeed, Satan possesses such skill in deception that he can present even the most despicable crimes as admirable, leading people to take pride in them, as was the case with those who buried their daughters alive. The verse further states that these present‑day polytheists are following the same path, with Satan acting as their guide and patron (فَهُوَ وَلِيُّهُمُ) and a painful punishment awaiting them (وَلَهُمْ عَذَابٌ أَلِيمٌ). Finally, the last verse of the passage clarifies the purpose of the mission of the prophets: وَمَا أَنزَلْنَا عَلَيْكَ الْكِتَابَ إِلاَّ لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُواْ فِيهِ—We have sent down the Book to you so that you may clarify that in which they differ. The Qurʾān is thus a guidance and mercy for those who believe (وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ), removing the veils created by selfishness and error, dispelling the deceptions of Satan, resolving conflicts born of injustice, and illuminating the world with guidance and mercy.

See ayat 67 for tafseer.

See ayat 67 for tafseer.

The Qurʾān once again refers to the diverse blessings of the Lord; this serves simultaneously as an emphasis upon tawḥīd and knowledge of God, as well as an indication of the Hereafter. Furthermore, the mention of blessings is intended to awaken in human beings a sense of gratitude, thereby inclining them toward attaining greater proximity to God. When these three dimensions are considered together, the connection of these verses with the preceding ones becomes evident. On the one hand, the final verse of the previous passage concerned the revelation of the Qurʾān—those verses which are life‑giving for the human soul—while the first verse in the present passage refers to the descent of rain from the heavens, which gives life to the human body. It is stated: وَاللّهُ أَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا—God sent down water from the sky and thereby revived the earth after its death. In this, there is a clear sign of divine greatness for those who hear (إِنَّ فِي ذَلِكَ لَآيَةً لِّقَوْمٍ يَسْمَعُونَ). The revival of the earth through rainfall has been mentioned in many Qurʾānic verses. At times, drought renders the land so dry, silent, and lifeless that it appears barren and devoid of value, such that one cannot imagine that it ever bore green vegetation or that life could again emerge from it. Yet, with the arrival of successive rains and the life‑giving rays of the sun, movement and vitality return to it—like one who was asleep and has awakened, or more precisely, like one who was dead and is brought back to life through the revivifying breath of rain. Various plants and fruits begin to grow, greenery spreads, insects emerge, birds become active, and animals return to it; thus, the melody of life once again resonates. In summary, that lifeless and silent land becomes filled with such vitality that one is left astonished. Indeed, this is a masterpiece of creation: a sign of the power and greatness of the Creator, and also evidence of the possibility of resurrection and the Hereafter, demonstrating how the dead can again be clothed in the garment of life. It is also one of the great blessings of God, particularly as rain is a blessing for which human beings exert no effort. After mentioning water as the primary element of life, the Qurʾān then refers to the blessing of livestock, particularly emphasizing milk as a highly beneficial nourishment. It is stated: وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً—indeed, in livestock there is a lesson for you. What could be more remarkable than that from within their bodies, from between digestive matter and blood, there emerges pure and wholesome milk for you to drink (نُسْقِيكُم مِّمَّا فِي بُطُونِهِ مِن بَيْنِ فَرْثٍ وَدَمٍ لَّبَنًا خَالِصًا سَآئِغًا لِّلشَّارِبِينَ)? The term “فرث” refers to the digested material within the stomach; the beneficial components are absorbed into the body, while the residue is expelled as waste (روث). It is known that certain substances are absorbed through the walls of the digestive system and enter the bloodstream, while milk is produced in specialized glands in the animal’s body using elements derived from blood and other biological processes. Thus, from sources that are impure and repulsive, a pure, nourishing, and agreeable substance—milk—emerges. Following the mention of livestock, attention is turned to certain plants. It is stated: وَمِن ثَمَرَاتِ النَّخِيلِ وَالْأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا—from the fruits of date‑palms and grapes, you produce intoxicating substances as well as wholesome provision. In this, for those who reason, there is a sign of the power of the Lord (إِنَّ فِي ذَلِكَ لَآيَةً لِّقَوْمٍ يَعْقِلُونَ). Although the term “سکر” may carry various meanings in lexicography, here it refers to intoxicating drinks. It is evident that the Qurʾān does not sanction the production of intoxicants from dates and grapes; rather, by contrasting “سکرًا” with “رزقًا حسنًا,” it subtly indicates the undesirability and prohibition of intoxicants. Accordingly, there is no need to consider the verse as belonging to a period prior to the prohibition of intoxicants; on the contrary, it may be understood as an early indication of that prohibition. In reality, this statement functions as a parenthetical observation, drawing attention to the misuse of divine blessings, whereby human beings transform beneficial provisions into harmful substances.

As has been stated in the preceding verses, the Qurʾān declares that milk emerges from between “فرث” (digested matter in the stomach) and “دم” (blood). Modern physiology (ʿilm al‑aʿḍāʾ) has established that when food in the stomach is digested and prepared for absorption, it spreads over the surface of the stomach and intestines through millions of fine vessels. Useful and necessary elements are absorbed through these pathways and are transported toward a central system, ultimately reaching the mammary glands. When the mother consumes food, its refined essence enters the bloodstream. The terminal branches of these blood vessels are closely connected with the final circulatory points associated with nourishment, and while the child remains in the womb, it is nourished in this manner. However, once the child is separated from the mother, direct nourishment through the blood is no longer possible. At this stage, a transformation becomes necessary: a purified substance must be produced that is suitable and digestible for the newborn. Thus, from between “فرث” and “دم”, milk is produced. What the mother consumes becomes “فرث”, from which blood is formed, and then from between these two, milk comes into existence. There is a striking correspondence in the composition of milk itself, which may be understood as intermediate between digested matter and blood. It is neither pure blood nor undigested food, but a substance higher than “فرث” and lower than blood. Certain components of milk are not present in blood and are formed in the mammary glands themselves, such as casein. Some elements of blood that are found in milk pass into it through secretion from the blood plasma without alteration, such as various vitamins, mineral salts, and phosphates. Other substances are also derived from the blood; for instance, lactose (milk sugar) originates from the sugar present in blood and is further processed within the mammary glands. As is evident, the production of milk is the result of the absorption of nutrients into the bloodstream and the direct relation of blood to the mammary glands. Yet it is noteworthy that neither the specific odor of “فرث” nor the characteristic color of blood is transmitted into milk; rather, it emerges in a pure form, with a distinct color and pleasant quality. It is also observed by specialists in physiology that in order to produce one liter of milk, approximately several liters of blood must pass through the mammary region to provide the necessary materials. Similarly, for the generation of blood itself, the requisite nutrients must first pass through the intestines. It is at this point that the expression “من بین فرث و دم” becomes fully clear (Kitāb Shīmiyā‑yi Ḥayātī wa Pizishkī and Awwalīn Dānishgāh wa Ākharīn Payāmbar, j 6, pp. 71–77).

Milk is rich in essential nutrients, and these components together constitute a complete form of nourishment. The constituents of milk include sodium, potassium, calcium, magnesium, zinc, copper, iron, phosphorus, iodine, and sulfur. In addition, milk contains elements such as oxygen, nitrogen (azote), and carbonic compounds. The sugar present in milk exists in considerable quantity in the form of lactose. Milk also contains dissolved vitamins such as A, B, C, and D. Modern research has established that if an animal is properly nourished, its milk will contain a wide range of vitamins. While it is not possible to present all details here, there is near consensus that milk constitutes a complete food. Perhaps for this reason, a narration attributed to the Messenger of God states: “ليس يجزي مكان الطعام والشراب إلا اللبن”—no substance can fully substitute for both food and drink except milk. Furthermore, it is reported that milk enhances intellectual capacity, strengthens the mind, improves eyesight, reduces forgetfulness, fortifies the heart, and strengthens the body. It is evident that these effects are closely related to the vital nutrients present in milk (Awwalīn Dānishgāh wa Ākharīn Payāmbar, j. 6).

In the verses under consideration, milk has been described as “خالص” (pure) and “سائغ” (agreeable), and this is readily apparent to every observer: milk is a compact, highly nourishing, and pure form of sustenance, free from unnecessary or harmful components. At the same time, it is suitable and beneficial for individuals of all ages, from infancy to old age. For these reasons, many patients make use of this nourishment, and it is considered particularly effective for the development and strengthening of bones; indeed, it is often recommended in cases of bone fractures. The term “خلوص” also carries the sense of cohesion or union, and for this reason some have understood the Qurʾānic expression as subtly indicating the effectiveness of milk in the strengthening and repair of bones. This meaning is also reflected in Islamic legal teachings concerning breastfeeding. It is stated by jurists that if a child consumes sufficient milk from a woman such that his bones are strengthened and his flesh develops, the child becomes her maḥram and is regarded as her foster child. A similar ruling applies in relation to that woman’s husband and certain other relatives (Sharḥ al‑Lumaʿah, Kitāb al‑Nikāḥ, Aḥkām al‑Awlād, section on raḍāʿ). Furthermore, it is stated that repeated breastfeeding—such as fifteen consecutive instances, or sustained feeding over a full day and night—establishes the same legal relationship. When these two considerations are examined together, it suggests that even within a period of twenty‑four hours, milk plays a significant role in strengthening the body and promoting physical development. It is also important to note that in Islamic teachings, the milk of the earliest period after birth is given particular importance, to the extent that it is considered essential for the survival and well‑being of the infant. For this reason, providing this initial nourishment is regarded as obligatory. Perhaps this significance is reflected in the account of Moses, where it is stated: “وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ أَنْ أَرْضِعِيهِ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ”—We inspired the mother of Moses: “Suckle him, and when you fear for him, cast him into the river” (al‑Qaṣaṣ 7).

See ayat 69 for tafseer.

Here, the style of the Quran becomes wondrous and charming. While continuing the discourse on divine blessings and the mysteries of creation, the discussion turns to the honeybee and then to honey. However, it is presented in such a way that the honeybee is shown as appointed by God, engaged under the mysterious inspiration and guidance known as "Wahy" (revelation). It is stated: "Your Lord has inspired the bee, saying: ‘Take for yourself homes among the mountains, and among the trees, and in what they erect’" (وَأَوْحَى رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ). In this verse, several noteworthy expressions appear: 1. The meaning of "Wahy": As Raghib explains in "Mufradat," it originally means a quick or sharp indication. Later, the term came to be used in the sense of secretly suggesting or conveying something. However, in the Holy Quran, it has been used in various meanings. All these meanings echo back to the original sense. Among the meanings of the Quran, one Wahy is prophetic revelation, and mostly this word in the Quran is used in this sense. For example, in Surah Ash-Shura, verse 51 it is stated: وما كان لبشر أن يكلمه الله إلا وحيا It is not possible for a human to speak to Allah except through Wahy (revelation). Also, "Wahy" is used for inspiration or intuition, which can be conscious (for humans) as in: وأوحينا إلى أم موسى أن أرضعيه ۖ فإذا خفت عليه فألقيه في اليم And We inspired the mother of Moses, “Suckle him; but when you fear for him, then cast him into the river” (Qasas 7). This inspiration can also be unconscious and natural, as is the case with the honeybee mentioned in the verses under discussion, because it is agreed that here "Wahy" means the implanting of an instinct or nature; this is something God has placed in various animals. Moreover, "Wahy" also means indication or signal, as in the incident of Prophet Zakariya: فأوحى إليهم أن سبحوا بكرة وعشيا So he inspired them to glorify Allah morning and evening (Maryam 11). "Wahy" can also mean secretly conveying information, as in Surah Al-An'am, verse 112: يوحي بعضهم إلى بعض زخرف القول غرورا Human and non-human devils inspire each other with deceptive and misleading speech secretly. 2. Is natural inspiration specific to honeybees? Instincts and natural inspiration are not exclusive to honeybees but exist in all animals. At this point, a question arises as to why this particular expression is used here. The answer becomes clear when one notes that in the present age, scientists have studied the life of honeybees with great precision and have established that this strange creature’s civilization and marvelous social way of life, in many respects, surpass human society and its social life. In earlier times, some aspects of their strange life were known, but the many increasingly amazing details visible to modern humans were not apparent before. The Quran, in a most miraculous manner, points to this fact by using the term "Wahy" to show that the life of the honeybee cannot simply be compared to that of other livestock or animals. Through this, the Quran invites us to step into the mysterious world of this strange creature and become acquainted with the greatness and power of its Creator. This is the secret behind the change in tone in this verse. 3. The home of the honeybee: The verse first mentions that the honeybee has been entrusted with the duty of building homes. Perhaps this is mentioned because a proper home is the first necessity of life, and other tasks follow later. Or it may be due to the fact that the bees build their homes in hexagonal cells, a form that has existed worldwide for possibly millions of years. This is one of the most remarkable aspects of their life. [So far, about 4,500 species of honeybees have been discovered, yet it is strange that in their migration, honey production, nectar sucking, and feeding habits, all remain the same (Ulūn Dāneshgah wa Ākhirīn Payām, Vol. 5, p. 55).] Even this depiction is more amazing than honey production itself. How the honeybee produces a special kind of wax and with such excellence, refinement, and cleanliness constructs measured hexagonal cells. Fundamentally, to utilize a surface fully so that no part remains wasted, and to prevent any angle or corner from being narrow and dark, the hexagonal shape is the best choice providing equal radii. Moreover, such structures have durability. 4. The choice of home: As the Quran says, such homes are sometimes built in mountains, among impassable rocks, in special holes suited perfectly for this purpose. Sometimes honeybees build these homes in the branches of trees, and sometimes in domed places that people build for them above arbours.From this interpretation, it is implicitly understood that the beehive should be located on a mountain, tree, or high place like the Throne so that they can benefit from it properly. ................. After that, the second responsibility of the honeybee is described. The Qur’an says: Then We inspired it, saying, “Take for yourself among the fruits” (ثُمَّ كُلِي مِن كُلِّ الثَّمَرَاتِ). And “Follow the ways of your Lord laid down [for you] in a network” (فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلاً). “ذلل” is the plural of “ذلول,” which means “smooth” and “submissive.” This description applies to the paths, because these paths have been determined with such precision that they are smooth and submissive before the honeybees. We will clarify this further below. Finally, as a conclusion, the last stage of their mission is stated: From within their bellies emerges a drink of varying colors (يَخْرُجُ مِن بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ). This drink is a great, lawful remedy for mankind (فِيهِ شِفَاءٌ لِّلنَّاسِ). The life of the honeybees provides food for humans, healing as well as lessons to be learned; in this there is a clear sign of the greatness and power of the Lord for those who reflect (إِنَّ فِي ذَلِكَ لَآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ). This verse also contains several meaningful and noteworthy points.

Honeybees generally extract and collect a specific sugary substance found in the roots and early portions of flowers. However, researchers specializing in bees state that bees do not confine themselves solely to the sugar present in the initial parts of flowers; rather, at times they also draw from the ovaries of flowers, as well as from the early portions of leaves and fruits. The Qurʾān encompasses all of these by the expression “من كل الثمرات” (from all fruits). A biologist, Mr. Meterlink, remarks in this regard that his observation highlights the significance of the Qurʾānic expression. He states that if honeybees—whether domesticated or wild—were to become extinct, approximately one hundred thousand varieties of plants, flowers, and fruits would disappear, and it is even possible that human civilization itself would cease to exist (Awwalīn Dānishgāh wa Ākharīn Payāmbar, j 5, p. 55). This statement is made because the role of honeybees in the dispersal of pollen, the fertilization of plants, and the subsequent development of fruits is so significant that, according to some specialists, this function is even more important than the production of honey itself. In reality, what bees derive from these sources has the potential to become a wide variety of fruits through their activity. From this perspective, the expression “كل الثمرات” acquires a profound and meaningful significance.

Those who study bees, on the basis of their research, have concluded that in the morning a group of honeybees assigned to identifying flowers emerges from the hive, surveys areas rich in blossoms, and then returns to convey this information to others. In this manner, their direction and movement are determined, and the distance of the destination from the hive becomes clear to the rest. Honeybees, in order to reach the location of flowers, at times establish signs and markers along their route. They determine their pathways by spreading various kinds of scents or through other means, as a result of which the likelihood of any bee losing its way is exceedingly minimal. The statement “فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلًا” (traverse the paths of your Lord that have been made smooth and submissive for you) appears to point to this very reality.

Perhaps many people still believe that the way honeybees work is that they suck the nectar from flowers and store it in their mouths, and then deposit it in the hive. However, the matter is not like this. They send the nectar of the flowers into certain compartments of their special bodies, which those knowledgeable about bees call "pots." This place essentially functions as a small chemical factory. Here, various transformations and changes occur in the flower nectar, and finally it turns into honey. Then the bee expels this prepared honey from its body. It is remarkable that Surah An-Nahl is among the Makkan surahs, and we know that in the region of Mecca there are neither fruits nor flowers, nor honeybees. Yet the Quran discusses this matter with such excellence and subtlety, beautifully detailing the process of honey production. For example: يخرج من بطونها شراب مختلف الوانه From within their bellies comes a drink of varying colors.

It is noteworthy that the color of honey varies according to the particular fruit or flower upon which the bee feeds and from which it extracts nectar. For this reason, honey may appear in a range of colors: sometimes dark like coffee, sometimes possessing a silvery whiteness, sometimes colorless, at other times yellow, transparent, black, golden, or even resembling the hue of dates, and occasionally tending toward a deeper shade. This diversity of color not only reflects the diversity of the sources of honey, but also indicates a diversity of taste and appeal. It has been established in contemporary studies that the color of food plays a significant role in stimulating human appetite and inclination. Even earlier generations appear to have recognized this psychological aspect; for this reason, they would often color their food with substances such as saffron and turmeric, in order to enhance its visual appeal and stimulate the desire to eat among guests. This subject has been extensively discussed in works on nutrition; however, in view of the scope of the present exposition, a detailed presentation of such discussions is not appropriate.

We know that life-giving medicines are hidden in plants and fruits. Even today, our extensive knowledge regarding the medicinal potential of herbs and plants is minimal. It is noteworthy that scientists have reached the fact through experiments that honeybees work with such skill in making honey that they fully transfer the medicinal properties present in plants into the honey, where they are preserved. This is why honey is a living proof of the therapeutic properties of many plants and flowers on this earth. Scientists and doctors have described numerous properties of honey. These properties relate to treatment and healing, preventive measures, and also increasing strength. Honey is absorbed very quickly into the blood, which is why it is nourishing and very effective in blood formation. Honey prevents foul odor in the stomach and intestines. Honey removes dryness and constipation. Honey is very effective for treating insomnia (provided it is consumed in small amounts, as excessive use reduces sleep). Honey is effective in overcoming fatigue and relieving muscle cramps. If given to pregnant women, honey strengthens the nerves of their children. Honey increases calcium in the blood. Honey is beneficial for weak digestion, especially for those who have excessive gas in the stomach; physicians recommend it for them. Honey quickly begins its role in body building, thus immediately producing energy and influencing the strength. Honey strengthens the heart. Honey is a good medicine for treating the liver and lungs. Due to its antiseptic properties, honey is beneficial for patients suffering from diarrhea. Honey is considered an effective agent for treating wounds in the stomach and intestines. Honey is a beneficial medicine for rheumatism, muscle diseases, and defects in muscle growth. Honey is effective in treating cough and clears the voice. In summary, honey possesses so many medicinal properties that they cannot be fully described in this short book. Moreover, honey is used to make powerful medicines for skin softness, facial beauty, and longevity. Honey is used to prepare beneficial medicines for reducing swelling of the mouth, tongue, and eyes. Honey is used in medicines made for treating skin fatigue. Honey contains many minerals and vitamins, such as Iron, Phosphorous, Potassium, Magnesium, Lead, Copper, Sulfur, Nickel, Bronze, Sodium, etc. Additionally, it contains gum, pollen, Lactic Acid, Formic Acid, Citric Acid, Tartaric Acid, and aromatic oils. It contains six kinds of vitamins: A, B, C, D, K, and E. Some believe that (Vitamin P, B-complex) is also present in honey. Honey is beneficial for the treatment of humans, for maintaining health, and also serves in enhancing beauty. ...................................................................................... In Islamic traditions, the healing properties of honey as medicine have been greatly mentioned. It is narrated from Hazrat Imam Ali (peace be upon him), Imam Sadiq (peace be upon him), and other infallibles that they said: ما استشفی الناس بمثل العسل There is no healing for people like honey. [Wasa'il al-Shia, Vol. 17, pp. 73 to 75] It is also a hadith: لم یستشف مریض بمثل شربة عسل There is no cure for a patient better than a drink of honey. [Wasa'il al-Shia, Vol. 17, pp. 73 to 75] In several narrations, honey has been recommended for the treatment of heart pain. It is narrated from the Holy Prophet (peace be upon him) that he said: من شرب العسل فی کل شھر مرة یرید ماجاء بہ القراٰن عوفی من سبع و سبعین داء Whoever drinks honey once every month and asks God for the cure mentioned in the Quran will be healed from seventy-seven types of diseases. [Safinat al-Bihar, Vol. 2, p. 190] It is noteworthy that every rule has exceptional cases, and therefore there are some occasions where the use of honey has been prohibited.

It is noteworthy that those who study bees state that to satisfy the hunger of a honeybee it is sufficient for it to draw nectar from two or three flowers, whereas in a single hour it typically visits an average of two to three thousand flowers, travels several kilometers, and in its short lifespan accumulates a considerable quantity of honey. In any case, this intense activity and tireless effort indicate that it does not operate merely for its own benefit; rather, as the Qurʾān states, it acts “للناس”—for all humankind.

In the present age, it has been established that honey never spoils; rather, it is a form of nourishment that always remains fresh and viable, and even its vitamins do not deteriorate. According to specialists, the reason for this lies in the abundant presence of potassium, which prevents the growth of microorganisms. In addition, it contains substances that inhibit the development of odor, such as formic acid, therefore possessing both anti‑bacterial and antiseptic properties. The ancient Egyptians, being aware of this characteristic, used it in the preservation and mummification of their dead. It is also stated by experts that honey should not be stored in containers made of certain metals. It is noteworthy in this regard that the Qurʾān, in speaking about honeybees, states: “من الجبال بیوتاً و من الشجر ومما یعرشون”, indicating that the dwellings of bees are in stones, trees, and constructed structures. Another important point is that for the medicinal and health benefits of honey to be preserved, it should not be exposed to heat, nor should it be cooked with other foods. Some have suggested that the Qurʾānic use of the expression “شراب” (a drink) for honey may allude to this, indicating that it should be consumed in its natural form. It is also noteworthy that the sting of the honeybee possesses therapeutic properties, although by its gentle nature the bee does not sting unless provoked. In fact, it is human interference that induces it to sting. An additional observation is that bees are sensitive to foul odors: if a person approaches a hive with unclean hands or garments, or with the scent of another hive upon them, the bees will react defensively. Hence, cleanliness is essential when handling hives. However, when a bee stings, it dies; thus, the act of stinging constitutes, in a sense, a form of self‑destruction. Despite this, the venom of the honeybee has been used for the treatment of various conditions, including rheumatism, malaria, and neural pain. The use of such treatments must, however, be carried out under proper medical guidance, since while the sting of a few bees may generally be tolerable, a large number of stings can be dangerous. In cases of approximately two hundred to three hundred stings, severe toxicity may occur, affecting the heart, and in cases of several hundred stings, there may be a risk of respiratory failure and even death.

In earlier periods, and even more so in the present age, the continuous studies of numerous scholars and researchers have established that the life of honeybees is highly organized, with labor distributed in a remarkably systematic manner and responsibilities assigned according to a precise and intricate system. The city of the honeybee is characterized by exceptional cleanliness and a dynamic mode of life. It differs significantly from ordinary human settlements and embodies a luminous and refined form of organization. Within this community, violations and indolence are rarely observed. If, outside the hive, some bees exhibit laziness or extract nectar from foul or harmful flowers, they are held accountable at the very entrance of the hive. A formal process follows, and judgment may ultimately be issued against them. The Belgian biologist Meterlink has conducted extensive study and research on honeybees and has examined in depth the extraordinary system governing their community. He writes that the queen (or, more accurately, the “mother of the hive”) is not a ruler in the conventional sense; rather, she, like other inhabitants, is subject to the system and laws of the hive. He observes that the origin of these laws is unknown and expresses the expectation that perhaps one day their source may be discovered. For the present, he refers to this organizing force as the “spirit of the hive.” He further notes that it is unclear where this “spirit of the hive” resides or in which individual it is manifest; however, it is evident that it is neither analogous to the temperament of birds nor reducible to blind instinct or habit. Rather, this “spirit” assigns duties to each individual according to its capacity and directs their activities. It commands the architect and worker bees to construct dwellings, and at specific times directs the entire community to migrate and seek a new habitation, exposing themselves to unknown hardships and challenges. He acknowledges that it is not understood in what assembly these laws of the hive are formulated or who issues the command at a particular moment for collective movement. Nevertheless, he concedes that such processes appear to be carried out in obedience to a higher order. He concludes that it is God in whose hand lies the destiny of the honeybee (Zanbūr ʿAsal, by Meterlink, pp. 35–36). While the aforementioned scholar discusses the matter with a degree of ambiguity due to his adherence to materialistic perspectives, from the standpoint of Qurʾānic guidance the matter is clear. The origin of these directives, the formation of this system, the design of this program, and the authority that organizes and directs it are all comprehensible within this framework. The Qurʾān expresses this reality succinctly: “اوحی ربک الیٰ النحل”—your Lord inspired the honeybee. No expression could be more comprehensive, eloquent, and expressive than this. Although what has been described regarding honeybees is only a small portion of what could be said, the constraints of this method of exposition do not permit further elaboration. Nevertheless, what has been presented suffices for those endowed with reflection to recognize the greatness of the Lord. Indeed: “ان فی ذلک لایۃ لقوم یتفکّرون”—surely in this there is a sign for those who reflect.

See ayat 72 for tafseer.

See ayat 72 for tafseer.

The Cause of Variation in Sustenance In the preceding verses, mention was made of certain important divine blessings and favors, including the creation of plants and animals, so that people, by observing them, might come to recognize the Creator of these blessings and this precise system. In the verses under consideration, the discussion continues, from another perspective, on the affirmation of the One Creator. These verses address variations in blessings—variations that lie beyond human control and whose determination rests with another. It is first stated: God created you (وَاللهُ خَلَقَكُمْ), and then He will take your souls (ثُمَّ يَتَوَفَّاكُمْ). Life is from Him and death is also from Him, so that you may realize that you yourselves are not the creators of life and death. Even longevity is not within your control: some depart from the world in youth or at the threshold of old age, while others are granted a long life, reaching the most abject stage of age (وَمِنْكُمْ مَنْ يُرَدُّ إِلَىٰ أَرْذَلِ الْعُمُرِ). The expression “أرذل العمر” denotes that stage of extreme old age in which weakness and forgetfulness so overcome a person that even basic needs can no longer be fulfilled. Consequently, after possessing knowledge, a person comes to know nothing and forgets everything (لِكَيْ لَا يَعْلَمَ بَعْدَ عِلْمٍ شَيْئًا), becoming similar to the condition of infancy, when one is devoid of awareness. Indeed, God is All‑Knowing and All‑Powerful (إِنَّ اللهَ عَلِيمٌ قَدِيرٌ); all power belongs to Him—He grants as much as He deems appropriate and withdraws when He wills. The subsequent verse continues this theme and clarifies that even sustenance is not within human control: it is God who has given some of you superiority over others in provision (وَاللهُ فَضَّلَ بَعْضَكُمْ عَلَىٰ بَعْضٍ فِي الرِّزْقِ). Yet those who have been granted such distinction display a narrow disposition, for they are unwilling to share what is in their possession with those under their authority, nor do they make them equal participants in their wealth (فَمَا الَّذِينَ فُضِّلُوا بِرَادِّي رِزْقِهِمْ عَلَىٰ مَا مَلَكَتْ أَيْمَانُهُمْ فَهُمْ فِيهِ سَوَاء). Some exegetes have suggested that this statement alludes to certain misguided practices of the polytheists, who would allocate a portion of their livestock and agricultural produce to idols and deities—despite the fact that these lifeless objects had no real influence upon their existence—yet they were unwilling to share their wealth with their own slaves, who continuously labored in their service.

At this point, the question arises: Is it in accordance with Allah’s principle of justice and equality to create differences in the division of sustenance among people, while the principle of justice and equality ought to prevail in human societies? In response to this question, attention should be given to two points: 1. There is no doubt that a significant part of the disparity in material benefits, resources, and income among human beings is connected to the differences in their capacities and abilities. The differences in physical and inherent abilities are the source of the quantity and quality of economic performance; from this arises why some receive a smaller share of sustenance and others a larger. However, it is undeniable that sometimes incidents occur which appear to us as coincidences, due to which some people acquire greater blessings, but these should be considered exceptional cases. Most matters are fundamentally based on differences in the quantity and quality of effort and striving. What we mean, though, is a society that is established on a correct path, free from oppressive plunder, not a deviant and corrupt society that has deviated from the laws of creation and the system founded on human principles. Sometimes we consider some individuals insignificant and helpless, yet they possess abundant resources and wealth, which surprises us. But if we ponder more deeply on their body, soul, and character, and set aside superficial judgments, we will see that they have some power or capability that has enabled them to reach that status. Once again, we emphasize that our topic is a righteous and sound society, free from oppressive plunder. In any case, the difference in income and resources is based on the difference in abilities, and these abilities are divine blessings. It may be that in some instances these are acquired. But certainly, in other instances, they are non-acquired, and on this basis, even in a righteous and sound society, economic disparity in income is undeniable—unless we make everyone identical in shape, color, capacity, and form. If everyone became such that no difference remained among them, but such a possibility does not exist. 2. Consider a human, a tree, or a flower plant. Is it possible that the proportional structure of their bodies be equal in terms of organs? Can the roots of a plant be like the delicate petals of its flowers? Can the heel bone of a human be equal in all respects to the fine pupil of the eye? And if we could make them identical, would you consider that we have done the right thing? Putting aside seductive and unconscious slogans, suppose one day we create imaginary humans molded in the same mold in every respect, and fill the whole world with five billion such humans, identical in shape, dress, taste, thought, and in every aspect, like cigarettes of the same brand coming out of a factory. Now think whether on that day humans will receive a good life. Surely not; rather, the world would become hell. Everyone would be trapped in the same calamity, everyone would move in the same direction, everyone would desire the same thing, everyone would seek the same position, everyone would want the same kinds of food, and everyone would perform the same task. It is clear that such a life would quickly come to an end, and if it persisted, it would be a tired, soulless, joyless, and monotonous life, not much different from death. Therefore, differences in abilities and the system necessary for their continuity are inevitable and, rather, essential for the growth and development of capacity and capability. This reality cannot be changed by deceptive slogans. However, this should not lead anyone to interpret our discussion as acceptance of a class society, looting, or imperialist systems. Not at all; what we mean is natural and innate differences, not artificial ones. We refer to those disparities and differences which complement and assist one another, not those which transgress or oppress one another. Class difference (keep in mind here that by class difference, we mean its reformative definition—that is, one plundering class and another being plundered) is by no means compatible with the system of creation. The difference harmonizing with the system of creation is the difference in capacity and effort, and between these two there is a world of difference (reflect upon this). In other words, the difference in capacity should be used for reform and construction, just as the differences in a body’s organs or in the parts of a flower plant are not contradictory but rather complementary to each other. In summary, the difference in income should not be exploited to create a class society. On this basis, at the end of the verse under discussion, it is stated: "Do they then deny the bounty of Allah? (أَفَبِنِعْمَةِ اللّهِ يَجْحَدُونَ)" This points to the fact that these differences should be natural in form, not artificial.Divine blessings exist in an artificial and oppressive form and serve to protect the human social system. The last verse under discussion, like the previous two verses, begins with the word "اللہ". It mentions divine blessings, referring to human individual strength, human helpers and supporters, and likewise to pure sustenance. Thus, in these three verses, the blessings whose mention has commenced are completed; that is, the matter begins with the system of life and death, then points out the difference in sustenance and capacity, which causes diversity in life, and the last verse refers to the increase of the human race and pure sustenance. It is stated: Allah has made for you spouses from among yourselves (وَاللهُ جَعَلَ لَكُمْ مِنْ أَنفُسِكُمْ أَزْوَاجًا). These spouses are both a cause of physical comfort and a means of continuity; therefore, it was added immediately: And He has given you children and grandchildren through your spouses (وَجَعَلَ لَكُمْ مِنْ أَزْوَاجِكُمْ بَنِينًا وَحَفَدَةً). “حفدة” is the plural of “حافد”. Essentially, it means a person who cooperates without expecting any reward. However, according to the opinion of many exegetes regarding the verse under consideration, “حفدة” here refers to grandchildren. Some interpret it to mean only grandsons, while others take “بنین” to mean younger sons and “حفدة” to mean elder sons who can provide help and cooperation. Some consider “حفدة” to refer to every kind of helper and supporter, whether sons or others. [Explanatory note: In this case, “حفدة” should be coordinated with “بنین,” or rather with “أزواج,” which appears unlikely. The obvious interpretation is that it is coordinated with “بنین” (consider this).] In any case, there is no doubt that the existence of human forces around every person in the form of sons, grandsons, and spouses is a great blessing for him; they assist both spiritually and materially. Then it is stated: Allah has provided you with sustenance from the pure things (وَرَزَقَكُم مِّنَ الطَّيِّبَاتِ). “طیبات” here has a broad implication; it includes every kind of pure sustenance, whether material or spiritual, and in an individual sense. Finally, drawing a conclusion from this discussion, it is said: Yet, after witnessing all these signs of Allah’s magnificence and power and all these blessings from Him upon themselves, are they following false deities? Do they believe in falsehood and deny the blessings of Allah? (أَفَبِالْبَاطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ اللَّهِ هُمْ يَكْفُرُونَ). How misguided is their behavior that, forgetting the source of blessings, they follow after that which has no effect on their life in any respect, and in every regard, “falsehood” is the true description.

As has been stated, there is no doubt that although human beings differ in their God‑given capacities and blessings, the fundamental basis of success lies in human effort, striving, and endeavor. Those who exert greater effort attain greater success, whereas the indolent and less diligent remain deprived. For this reason, the Qurʾān relates human destiny directly to human effort and explicitly declares: وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ—indeed, for a human being there is nothing except that for which he strives (al‑Najm 39). Alongside this, taqwā, the correct selection of path, integrity, adherence to the divine system of laws, and conduct in accordance with the principles of justice and equity also exert an extraordinary influence. As the Qurʾān states: وَلَوْ أَنَّ أَهْلَ الْقُرَىٰ آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاءِ وَالْأَرْضِ—if the inhabitants of the towns had believed and adopted taqwā, We would have opened for them the blessings of the heavens and the earth (al‑Aʿrāf 96). It further states: وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ—whoever adopts taqwā, God will provide for him a way out and will grant him sustenance from where he does not expect (al‑Ṭalāq 2–3). Accordingly, charity and spending in the way of God are also regarded as means for expansion of provision, as God states: إِن تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعِفْهُ لَكُمْ—if you lend to God a goodly loan, He will multiply it for you (al‑Taghābun 17). It scarcely requires emphasis that in collective life, the loss of even a single individual or group causes harm to the entire society; thus, preserving and assisting individuals is beneficial to the whole community. In summary, if the principles governing a society’s economic system consist of taqwā, rectitude, moral purity, mutual assistance, cooperation, and unity, that society will be strong and dignified. Conversely, if exploitation, deceit, plunder, aggression, and disregard for others prevail, such a society will remain economically backward and its material life will be marked by disorder and disintegration. In Islamic traditions, emphasis is laid upon striving for sustenance, together with adherence to taqwā. Imām al‑Ṣādiq (ʿalayhi al‑salām) states: “لا تكسلوا في طلب معايشكم فإن آباءنا كانوا يركضون فيها ويطلبونها”—do not be negligent in seeking your livelihood, for our forefathers would strive vigorously for it (Wasāʾil al‑Shīʿah, j 12, p. 48). He also states: “الْكَادُّ عَلَىٰ عِيَالِهِ كَالْمُجَاهِدِ فِي سَبِيلِ اللَّهِ”—the one who strives for the sustenance of his family is like one who strives in the path of God (Wasāʾil al‑Shīʿah, j 12, p. 43). It is even prescribed that a Muslim should depart early in the morning to engage in productive effort for livelihood (Wasāʾil al‑Shīʿah, j 12, p. 50). Among those whose supplications are not granted are those who, despite being physically capable, remain at home and rely solely on prayer for provision. A question arises here as to why many narrations also state that provision lies in the hands of God and discourage excessive pursuit of it. The answer lies in two points. First, careful reflection on Islamic sources reveals that such apparently contradictory verses and narrations address different aspects of the issue. Where people become excessively attached to worldly life and fall into greed, the emphasis is laid upon the transience and insignificance of worldly wealth in order to restrain them. Conversely, where individuals abstain from effort under the guise of asceticism, the importance of work and striving is emphasized. Thus, balanced guidance restrains both excess and deficiency. The statements that provision is in God’s hand and predetermined are intended to curb greed and unrestrained accumulation, not to discourage effort or undermine a dignified, self‑reliant life. Second, from a tawḥīdī perspective, all things ultimately return to God. A true monotheist attributes no blessing to himself, but recognizes God as the source of all blessings. He affirms: بِيَدِكَ الْخَيْرُ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ—in Your hand lies all goodness, and You are powerful over all things (Āl ʿImrān 26). Accordingly, every opportunity, ability, and means is understood to originate from God, and even human effort itself is recognized as dependent upon divine grace. Nevertheless, despite all these considerations, what remains fundamental is the necessity of seeking sustenance through effort and adopting a balanced path free from excess and negligence. As for provision that comes without effort, it constitutes a secondary matter rather than a fundamental principle. Thus, ʿAlī (ʿalayhi al‑salām) is reported to have said: “يا بن آدم! الرزق رزقان: رزق تطلبه ورزق يطلبك”—O son of Adam, provision is of two kinds: one which you seek, and one which seeks you (reported in devotional compilations in the supplications after the afternoon prayer).

In the verses under consideration, the narrow-mindedness and stinginess of many people are indicated: it is stated that they are not prepared to share the numerous blessings given to them with those under their authority. However, those who are exceptions to this are the ones who have been trained in the educational school of the Prophets and the Divine guides. In this context, several traditions emphasize equality and mutual support. In Tafseer Ali bin Ibrahim, it is stated: لایجوز للرجل ان یختص نفسہ بشیء من الماٴکول دون عیالہ It is not permissible for a person to keep certain food at home for himself and eat it while his family remains deprived. (Reference: Nahj al-Balagha, Kalam Qisar, p. 379). It is also narrated from Hazrat Abu Dharr that he said he heard the Messenger of Allah say: انما ھم اخوانکم فاکسوھم مما تکسون، و اطعموھم مما تطعمون، فما رؤی عبدہ بعد ذٰلک الا و ردٰئہ، ردئہ و ازارہ ازارہ، من غیر تفاوت۔ Those who are under your authority and subordinates are your brothers; clothe them with what you wear, and feed them with what you eat. After this advice of the Prophet (PBUH), Abu Dharr’s behavior toward his subordinates was such that their clothing was no different from his own clothes. (Reference: Tafseer Noor al-Thaqalayn, vol. 3, p. 68). The mentioned traditions and similarly the verse under discussion, which says, ”فھم فیہ سوآءُ“ (indeed they are equal in it), show that Islam recommends that all Muslims, as part of Islamic moral conduct, treat all members of their household and those under their authority as equally as possible and with fairness; they should not exercise any discrimination for themselves within the family environment and among their subordinates.

See ayat 74 for tafseer.

In the preceding verses, the discussion concerned tawḥīd; in the present verses, the focus shifts to the issue of shirk. In a tone of reproach and censure, it is stated that they worship, besides God, beings that possess no control over their provision from the heavens and the earth, and have no share whatsoever in it (وَیَعْبُدُونَ مِنْ دُونِ اللهِ مَا لاَیَمْلِکُ لَھُمْ رِزْقًا مِنْ السَّمَاوَاتِ وَالْاَرْضِ شَیْئًا). Not only do they possess no control in this regard, they also lack the power of creation and the ability to exercise authority (وَلاَیَسْتَطِیعُونَ). This indicates that the polytheists engaged in idol‑worship under the assumption that these entities played an important role in their lives, particularly in matters of benefit and harm. However, it is evident that the issue of sustenance is among the most critical aspects of human existence—whether in the form of life‑giving rain and sunlight descending from the heavens, or the produce emerging from the earth—none of which lies within the authority of idols. These are insignificant and powerless entities, devoid of will, whose supposed importance is merely the result of baseless customs and ignorant prejudices. In reality, “لا یستطیعون” serves as evidence for “لا یملکون”, since they lack even the slightest power over creation or preservation. Thereafter, in drawing a conclusion, it is stated: do not set up any likenesses, analogies, or similitudes for God (فَلاَتَضْرِبُوا لِلَّہِ الْاَمْثَالَ), for God knows, while you do not know (إِنَّ اللهَ یَعْلَمُ وَاَنْتُمْ لاَتَعْلَمُونَ). Some exegetes have held that “فَلاَتَضْرِبُوا لِلَّہِ الْاَمْثَالَ” refers to a particular line of reasoning employed by the polytheists of the Age of Ignorance. They would claim that since they were not worthy of direct worship of God, they should instead turn toward idols, which served as intermediaries between them and God, much as ministers and courtiers mediate access to a powerful monarch. According to this faulty analogy, ordinary people should approach those close to the king rather than the king himself. Such reasoning is profoundly flawed and dangerous, often presented in deceptively attractive forms. The Qurʾān rejects it by commanding that no analogies be drawn for God—meaning that one should not compare Him with limited beings or model Him upon created entities subject to deficiency. If it were recognized that all beings exist within the encompassing reality of God’s existence, sustained under His infinite grace and mercy, and that He is closer to human beings than anything else, then recourse to intermediaries would never arise. The God who invites direct supplication and whose doors are always open to humanity cannot be likened to a tyrannical monarch confined within a palace and accessible only to a select few. In discussions of the divine attributes, it is especially emphasized that anthropomorphic comparison (tashbīh) is extremely dangerous, as it involves likening the attributes of God to those of created beings. God is an infinite reality, whereas all other beings are finite; thus, any such comparison inevitably leads one away from the true recognition of the divine essence. Even when compelled to use metaphorical expressions—such as describing God as “light”—it must be understood that such analogies are limited and valid only from a particular aspect, not in an absolute sense. Many people neglect this principle and fall into misleading comparisons, distancing themselves from the reality of tawḥīd. Accordingly, the Qurʾān repeatedly warns and cautions, stating: “وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ” and “لَيْسَ كَمِثْلِهِ شَيْءٌ”, and here again it declares “فَلاَتَضْرِبُوا لِلَّہِ الْاَمْثَالَ”. These expressions collectively direct attention toward the same truth, and the statement “إِنَّ اللهَ یَعْلَمُ وَاَنْتُمْ لاَتَعْلَمُونَ” may also indicate that ordinary human beings remain unaware of the deeper realities of the divine attributes.

See ayat 77 for tafseer.

See ayat 77 for tafseer.

In the preceding verses, there was a discussion concerning faith and disbelief, as well as believers and polytheists. In the verses under consideration, their respective conditions are clarified through two vivid and illustrative examples. In the first example, the polytheists are likened to an enslaved person who possesses no power, while the believers are likened to a free and self‑sufficient individual who benefits others through his resources. It is stated: God sets forth the example of an enslaved servant who has power over nothing (ضَرَبَ اللهُ مَثَلاً عَبْدًا مَمْلُوكًا لاَ يَقْدِرُ عَلَى شَيْءٍ). Such a person possesses neither creative power nor authority in legislation; he is perpetually bound to his master and restricted in all respects, having no independent control even over his own property or personal affairs. Thus, being a slave to others entails nothing but confinement and limitation in every dimension. In contrast, the example of a free person is that of one who has been granted wholesome provision and diverse, pure blessings (وَمَنْ رَزَقْنَاهُ مِنَّا رِزْقًا حَسَنًا). Such individuals possess resources through which they spend and give, both privately and openly (فَهُوَ يُنفِقُ مِنْهُ سِرًّا وَجَهْرًا). Can these two be considered equal (هَلْ يَسْتَوُونَ)? Certainly not. Therefore, all praise belongs to God (الْحَمْدُ لِلَّهِ)—to the One whose servants are free, capable, and beneficent, in contrast to the devotees of idols who are powerless, restricted, and dependent. Yet most of them do not know (بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ). Thereafter, another example is given regarding the worshippers of idols and true believers. The former are likened to one who is born mute, powerless, and burdensome to his master, unable to accomplish anything beneficial (وَضَرَبَ اللهُ مَثَلاً رَجُلَيْنِ أَحَدُهُمَا أَبْكَمُ لاَ يَقْدِرُ عَلَى شَيْءٍ وَهُوَ كَلٌّ عَلَى مَوْلَاهُ أَيْنَمَا يُوَجِّهُّهُ لاَ يَأْتِ بِخَيْرٍ). This individual embodies four negative attributes: he is mute, completely powerless, a burden, and incapable of producing any beneficial result. Such characteristics present a complete portrayal of a person devoid of positive contribution. By contrast, the believer is likened to one who possesses eloquence, consistently commands justice, and remains upon a straight path free of deviation (هَلْ يَسْتَوِي هُوَ وَمَنْ يَأْمُرُ بِالْعَدْلِ وَهُوَ عَلَى صِرَاطٍ مُسْتَقِيمٍ). Although only two attributes are explicitly mentioned—commanding justice and adherence to the straight path—these imply others, such as strength of character, clarity of speech, sound reasoning, and firmness of resolve. The Qurʾān often connects the discourse on tawḥīd and the refutation of shirk with the concept of the Hereafter, and the same occurs here. It is stated: to God belongs the unseen of the heavens and the earth (وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ), thereby answering those who denied resurrection and questioned how scattered remains could be gathered or their deeds accounted for. The verse affirms that God has perfect knowledge of all things; nothing is hidden from Him. Furthermore, it is declared: the matter of the Hour is like the blinking of an eye, or even closer (وَمَا أَمْرُ السَّاعَةِ إِلاَّ كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ). This addresses the claim that resurrection is difficult; rather, it is effortless for God, whose power is limitless. The comparison to the blinking of an eye is intended according to human perception; in reality, it occurs with even greater immediacy. Thus, these concise expressions serve as vivid indications of divine omnipotence, particularly regarding resurrection and the revival of humanity from the graves. Accordingly, the verse concludes: إِنَّ اللهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ—indeed, God has power over all things.

Contrary to the view of some, the issue of tawḥīd and shirk is not merely an abstract or intellectual matter; rather, it profoundly influences the entirety of human life and permeates every dimension of existence. When the seed of tawḥīd takes root in the human heart, it becomes the source of life, growth, and development, for tawḥīd expands human vision to such an extent that it connects it with the Infinite Being. In contrast, shirk confines the human being within the extremely limited world of lifeless idols of stone and wood; it renders human beings weak like those very idols and shapes their thought, perspective, determination, effort, and energy in a similarly restricted manner. In the verse under discussion, this reality has been expressed in the form of an example with such elegance and clarity that no more effective or eloquent depiction could be conceived. The polytheist is likened to one who is “ابکم”—mute from birth—whose incapacity reflects intellectual weakness and a lack of sound reasoning. Being ensnared in the grip of shirk, he is incapable of any positive action (لا يقدر على شيء). He is not a free being but rather a captive of superstitions and illusions. Because of these characteristics, he becomes a burden upon society, having effectively surrendered the reins of his destiny either to idols or to oppressive human forces. He remains perpetually bound and dependent, whereas tawḥīd is the principle of freedom and independence. Until one experiences the reality of tawḥīd, liberation from such bondage is not possible (وهو كل على مولاه). With such a mindset, wherever he turns his efforts, he will meet with failure and will attain no good or prosperity (أينما يوجهه لا يأت بخير). The life of this intellectually constrained and powerless individual lacks any meaningful purpose or program. In sharp contrast stands the free and courageous individual, who is not only committed to justice himself but continually raises the banner of justice within society. Such a person, due to his sound reasoning and harmony with the natural system of tawḥīd, remains steadfast upon the straight path—the path that leads most directly to the intended goal. A free individual does not squander his existence by wandering along deviant paths; rather, he advances purposefully toward fulfillment. In summary, tawḥīd and shirk are not merely beliefs; they shape the entirety of human life. Political, economic, cultural, and civilizational dimensions are all deeply connected with them. If one examines the lives of the polytheistic Arabs of the Age of Ignorance and compares them with the monotheistic Muslims at the dawn of Islam, the distinction between these two paths becomes clear. Those same individuals who had been immersed in ignorance, division, decline, and misery—confined to a life marked by poverty and corruption—upon entering the domain of tawḥīd, attained such unity, awareness, and strength that the most advanced civilizations of their time came under their influence.

It is noteworthy that in the verses under consideration only two characteristics of the monotheists have been mentioned: the command to justice and steadfastness upon the straight path. This indicates that the true felicity of an individual or a society lies precisely in these two elements. Human conduct must be correctly oriented, and the program of life must neither incline toward one extreme nor the other; it must neither deviate to the right nor to the left. Alongside this stands the call to the establishment of justice—not as a temporary measure, but as a continuous and enduring effort, as implied by “يَأْمُرُ بِالْعَدْلِ”, where the verbal form denotes permanence and continuity.

In the sources of Ahl al‑Bayt, a narration has been transmitted in connection with the interpretation of the above verses, stating: “الذی یأمر بالعدل امیر المؤمنین و الائمة (صلوات الله علیهم)”—the one who enjoins justice is Amīr al‑Muʾminīn ʿAlī and the Imams of Ahl al‑Bayt (ʿalayhim al‑salām) (Nūr al‑Thaqalayn, j 3, p. 70). Some exegetes, however, have interpreted “من یأمر بالعدل” as referring to figures such as Ḥamzah, ʿUthmān ibn Maẓʿūn, or ʿAmmār, and “ابکم” as referring to individuals such as Ibn Abī Khalaf and Abū Jahl. It is evident that all of these constitute clear instances (maṣādiq) of the verse, and these narrations do not indicate that the meaning is restricted exclusively to these individuals. Moreover, from these interpretations it becomes clear that the analogy presented in the verses does not refer to idols in contrast with God; rather, it points to the distinction between polytheists and believers.

See ayat 83 for tafseer.

See ayat 83 for tafseer.

See ayat 83 for tafseer.

See ayat 83 for tafseer.

See ayat 83 for tafseer.

The Noble Qurʾān, in presenting a lesson in tawḥīd and knowledge of God, once again refers to the diverse blessings of the Lord. Among these, it first points to the blessing of the instruments of knowledge, cognition, and awareness, stating: “وَاللّـٰهُ اَخْرَجَكُمْ مِّنْ بُطُوْنِ اُمَّهَاتِكُمْ لَا تَعْلَمُوْنَ شَيْئًا”—God brought you forth from the wombs of your mothers while you knew nothing. In that confined, dark, dependent, and restricted environment, such ignorance and lack of awareness were acceptable; however, once you entered this vast world, it was no longer possible for such ignorance to persist. Therefore, in order to perceive realities and recognize existing things, He granted you the faculties of hearing, sight, and intellect (وَّجَعَلَ لَكُمُ السَّمْعَ وَالْاَبْصَارَ وَالْاَفْئِدَةَ), so that you might comprehend these great blessings and develop within yourselves a sense of gratitude toward the One who bestowed them—“لَعَلَّكُمْ تَشْكُـرُوْنَ”.

This verse clearly states that at the time of birth, a person possesses absolutely no knowledge; therefore, whatever knowledge one acquires is obtained after birth through the means granted by Allah. Here a question arises: The Quran says that when a child emerges from the fetal state, he knows nothing, whereas we inherently possess many natural things. For example, knowledge of God and various obvious matters (such as contradictory things cannot coexist, or the whole is greater than the part), as well as many social and ethical issues (such as justice being good and oppression being bad), and many other such matters are known to humans by nature because this awareness is embedded within our nature. Then why does the Quran say that at birth you knew nothing? Did we not even have self-awareness, which is counted among intuitive knowledge and is obtained through the ear, eye, and intellect? Their capability and power existed within the person. In other words, at the time of birth, we were unaware of everything, even of ourselves. However, in terms of potential, the perception of many realities was latent within us. Gradually, the power of vision developed in our eyes, the power of hearing developed in our ears, and the intellect gained the ability of comprehension, analysis, and reasoning, and we benefited from these three blessings of God. Initially, through sensory power, many concepts arose; these concepts moved to the intellect. Then from these, more complete and refined meanings began to form, and through generalization and abstraction, we reached practical realities. Passing through this process, our power of thought reached the point where we become aware of ourselves as intuitive knowledge. Then those sciences which existed within us as potential come to life and take practical form. On the basis of these self-evident and necessary sciences, we achieve theoretical and non-self-evident knowledge. Therefore, the generality found in the verse admits no specification or exception; its meaning is absolute that "when you were created, you knew nothing."

There is no doubt that there exists no direct pathway from the external world to the inner realm of our being; however, through the various faculties and instruments present within the human soul, images and forms of external reality are imprinted. In this way, our knowledge of the external world is attained through these instruments, among which the most significant are hearing and sight. Whatever these faculties acquire from the external world is transmitted to the mind and intellect, where it is received, processed, and analyzed through the power of reason and reflection. For this reason, in the verse under discussion, after stating that when a human being enters this world he possesses absolutely no knowledge, the Qurʾān further declares that “…Allah has granted you hearing, sight, and hearts (so that you may reach the realities of existence).” The precedence of hearing over sight—despite the broader apparent scope of vision—may be explained by the fact that in a newborn child, the faculty of hearing begins functioning before sight becomes operative. This is because the environment of the womb is entirely dark, and at the time of birth the eyes are not immediately prepared to receive light; thus, they generally remain closed for some time and gradually adjust, developing their capacity for vision. By contrast, it is said that even in the embryonic stage the faculty of hearing operates to some extent, and the child becomes accustomed to the sound of the mother’s heartbeat. Apart from these considerations, the human being perceives only sensory phenomena through the eye, whereas hearing serves as a comprehensive means of education and instruction. Through hearing words, one becomes acquainted with all forms of knowledge, whether sensory or beyond the sensory domain, whereas sight does not possess such a scope. It is true that through sight, by reading words, one may also acquire knowledge, but it is evident that not all individuals are literate, whereas all can listen. As for the question why “سمع” appears in the singular form while “ابصار” (the plural of بصر) appears in the plural form, its explanation has already been provided earlier under the relevant verse of Sūrah al‑Baqarah. It is also noteworthy that although “فؤاد” is used in the sense of “قلب” (intellect), there exists a distinction between the two: within the meaning of “فؤاد” there is also an implication of fervor, emotion, and dynamic activity—conveying the sense of analysis, creativity, and innovation. As stated by Rāghib in al‑Mufradāt: “الفؤاد كالقلب لكن يقال له فؤاد اذا اعتبر فيه معنی التفؤد ای التوقد” — that is, “فؤاد” is like “قلب,” but it is used where the sense of illumination and inner stirring is intended. Undoubtedly, such understanding emerges through experience; nevertheless, although the instruments of cognition are not limited exclusively to these two or three faculties, it is generally accepted that they constitute the most fundamental means of knowledge. For human knowledge is acquired either through empirical observation or through rational deduction: empirical knowledge is not possible without hearing and sight, while rational reasoning is realized through the “فؤاد,” that is, the intellect.

The faculties of perception are a very high and great blessing bestowed upon humans because through the eye and ear, a person not only perceives the signs of Allah in the vast universe and listens to the words of divine guides, and through the heart, understands, analyzes, and contemplates, but also every kind of progress and perfection in their material life depends on these three faculties. Therefore, immediately after mentioning them, it is stated: "لعلکم تشکرون" (that you may be grateful). This phrase reminds us of the importance of these three things—that these faculties have been given to you so that you may become knowledgeable and aware, and thereafter give thanks for that knowledge and awareness, which distinguishes you greatly from animals. There is no doubt that no human can truly express gratitude for these great blessings except by presenting an excuse of shortcoming before the Divine Court. ____________________ In the next verse, the mention of the hidden secrets of Allah’s greatness in the vast universe continues. It is stated: "الم یروا الی الطیر مسخرات فی جو السماء" (Do they not see the birds, controlled in the atmosphere of the sky?). The word "جو" in the language means atmosphere or air (as explained by Raghib in Mufradat), or it refers to that part of the air which is far from the earth and underground (as mentioned in Tafseer al-Majma‘ al-Bayan, al-Mizan, and al-Alusi). The nature of bodies is such that they are drawn towards the earth, so the flight and movement of birds above the earth is called "مسخرات" (enslaved, or made subservient), meaning Allah has empowered their wings with this strength and created a special characteristic in the atmosphere that enables them to fly despite gravity. Then it is further stated: "ما یمسکهن الا الله" (No one holds them up except Allah). It is true that the natural properties of the wings, the muscles created within them, the specific shape of the birds, and the qualities present in the air together make flight possible, but who created these forms and properties, and who appointed this precise, well-calculated system? Was it a blind, mute nature or the Being who is fully knowledgeable about all the physical properties of bodies, and whose infinite knowledge encompasses all of them? What we observe is that attributing all these matters to Allah is because He is their ultimate source. The Holy Quran frequently employs expressions in which causes, reasons, and properties are attributed to Allah. At the end of the verse, it is stated: "ان فی ذٰلک لآیات لقوم یؤمنون" (In this are signs for people who believe). That is, those seekers of truth who observe these phenomena with insight, analyze and contemplate them, their faith becomes stronger and more steadfast because of these.

It is easy to understand why many phenomena in the world of existence do not evoke a strong sense of wonder in us. The reason is that we observe them repeatedly and have become accustomed to them; this familiarity has, in reality, placed a kind of veil between us and these diverse and astonishing realities. If we remove our minds from this state of habitual perception, we would observe numerous remarkable phenomena around us. The flight of birds is one such example: relatively heavy bodies move easily against the law of gravity, rapidly ascending to great heights and disappearing from sight. This is by no means a simple matter. If one carefully examines the structure and physical constitution of birds, it becomes evident that their entire bodily design is harmonized with flight. Their streamlined, conical shape reduces air resistance; their light feathers, together with a broad chest, enable them to ride upon air currents; and their uniquely structured wings provide the necessary lift for elevation. Moreover, the specific design of their tails facilitates swift movement in different directions—upwards, downwards, and laterally—much like the tail structure of an aircraft. Their visual and sensory faculties are so finely coordinated that rapid and sustained flight becomes possible. In addition, the development of their offspring occurs outside their bodies, as they hatch from eggs, which eliminates the burden of carrying additional weight during flight. Beyond these, there are numerous other factors, each of which contributes, according to the principles of physics, to the capacity for flight. When all these aspects are considered collectively, it becomes evident that their Creator has employed immense knowledge and power in their design. As the Qurʾān states: “ان فی ذلک لاٰیات لقوم یؤمنون” Surely, in this there are signs of the greatness of the Creator for those who believe. The marvels of the avian world extend far beyond what can be contained in a single or even multiple volumes. In the modern age, many birds are recognized as migratory species; these birds traverse vast distances across the globe in order to sustain their lives. At times, they travel immense distances from the northern to the southern regions of the earth, guided by intricate and mysterious mechanisms that enable them to navigate through mountains, deserts, plains, and oceans. They are even capable of maintaining their course during overcast days and dark nights—conditions under which human beings would be unable to find their way. At times, they appear to combine states of rest and motion, as though asleep while in flight, and on certain occasions, they continue flying for weeks without interruption, day and night. Prior to such journeys, through an internal form of guidance, they consume sufficient nourishment, storing it within their bodies in the form of fat, thereby sustaining them throughout the journey without the need for further intake. Similarly, in matters such as nest‑building, the rearing of offspring, defense against enemies, procurement of food, mutual cooperation both within their own species and even with others, and collective living, there exist numerous other aspects of avian life, each of which constitutes a subject of profound study. Indeed, as indicated in the aforementioned verse, each of these phenomena is a sign of the greatness of the Lord and of His infinite knowledge and power.

It is evident that within the verse under discussion, along with the preceding and subsequent verses, the discussion revolves around various dimensions of divine blessings and the manifestation of divine power and greatness within the order of creation. However, it is not implausible that, following the mention of the instruments of cognition, the reference to the flight of birds may subtly point to an analogy between sensory knowledge and the flight of birds, and non‑sensory knowledge and the flight of thought and reflection—that is, each operates within its own domain through the means available to it. In Nahj al‑Balāghah, in the Khuṭbat al‑Shaqshaqiyyah, Imām ʿAlī (ʿalayhi al‑salām) states: “ینحدر عنی السیل ولا یرقی الی الطیر”—the torrent of knowledge flows down from the summit of my being, and even the loftiest thought cannot ascend to its peak. In another saying, in praise of Mālik al‑Ashtar, he states: “لا یرتقیه الحافر ولا یوفی علیہ الطائر”—no steed can rise to the height of his being, nor can the bird of thought reach his elevation (Nahj al‑Balāghah, Kalāmāt Qiṣār, p. 443). As has been mentioned earlier, this sūrah is also known as the sūrah of blessings, since it refers to nearly fifty spiritual and material bounties of the Lord. These blessings serve both as proofs of divine recognition and as a means of awakening gratitude toward Him. In the third verse under discussion, the same theme is continued. It is stated: God has made for you, from among your houses, places of rest and dwelling (وَاللَّهُ جَعَلَ لَكُم مِّن بُيُوتِكُمْ سَكَنًا). In reality, a dwelling is such a fundamental blessing that without it, even other blessings cannot be fully enjoyed. The word “بُيُوت” is the plural of “بَیْت,” meaning a room or house, derived from baytūtah, signifying rest or residence during the night. Since humans typically use their homes for rest during the night, this term is applied to them. It is also noteworthy that the verse does not state that the entirety of the house is a place of rest, but rather uses “مِن” in the sense of partiality, indicating that within these houses there are places of repose. This expression is meaningful, as a house serves multiple functions beyond residence, including storage, shelter for animals, and other utilities. After mentioning fixed dwellings, the verse refers to mobile forms of habitation. It states that from the skins of livestock, God has made for you dwellings (وَجَعَلَ لَكُم مِّن جُلُودِ الْأَنْعَامِ بُيُوتًا). These are dwellings that are light and easily transportable, suitable for both travel and settlement (تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ). Furthermore, from their wool, soft fibers, and hair, God has provided materials for furnishings and useful items for a specified time (وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَا أَثَاثًا وَمَتَاعًا إِلَىٰ حِينٍ). These materials vary in texture and application: some are coarse, some soft, and others finer, and each serves different functions, such as clothing, carpets, and tents. The term “أثاث” generally refers to household furnishings and equipment, often in abundance, while “متاع” denotes anything from which benefit is derived. Thus, both expressions, though viewed from different perspectives, point toward the practical utilities derived from these materials. The phrase “إِلَىٰ حِينٍ” indicates that such benefits extend until a determined time, that is, throughout the duration of worldly life. It also implies that these provisions are not everlasting, and that everything within this world is limited and temporary.

After this, another divine blessing is mentioned. It is stated: God has created for you, from among what He has created, shades (وَاللَّهُ جَعَلَ لَكُم مِّمَّا خَلَقَ ظِلَالًا), and He has made for you places of refuge in the mountains (وَجَعَلَ لَكُم مِّنَ الْجِبَالِ أَكْنَانًا). The word “أكنان” is the plural of “كِنّ” (kin), which denotes anything that provides covering and protection; thus, the hidden spaces, caves, and shelters within mountains are referred to by this term. Here, it is clearly observable that whether it is the shade of trees or that of mountains, shade is collectively presented as an important blessing. In reality, just as human beings require light in life, at many times they are equally in need of shade. If light were to remain constant and unvarying, life would become impossible. It is known that for the inhabitants of the earth, the greatest shade is the shadow of the earth itself, which we call night; this shadow covers half of the earth’s surface. Its influence upon human life is undeniable. Similarly, during the day, the varying effects and benefits of smaller and larger forms of shade are also evident. After mentioning the blessing of houses and tents, the verse refers to shade and mountain shelters, as if indicating that human beings may be divided into three groups: those who reside in settled habitations, those who travel with portable dwellings such as tents, and those travelers who possess neither fixed nor movable dwellings. Even these latter are not deprived, for God has provided them with natural shelters along their paths. The importance of caves and mountain refuges may not be apparent to those who live in comfortable urban settings; however, wandering travelers in deserts and shepherds well understand their value. Such shelters are warm in winter and cool in summer, providing natural protection against environmental conditions. After mentioning these natural and constructed shelters, the verse refers to clothing. It is stated: God has provided for you garments that protect you from heat (وَجَعَلَ لَكُمْ سَرَابِيلَ تَقِيكُمُ الْحَرَّ), and garments that protect you in battle (وَسَرَابِيلَ تَقِيكُم بَأْسَكُمْ). The term “سرابيل” is the plural of “سربال,” which denotes a garment such as a shirt, regardless of the material from which it is made. Although some interpreters have extended its meaning to all types of clothing, the primary sense remains that of a garment. Clothing, moreover, serves not only to protect against heat and cold, but also preserves human dignity and safeguards the body from harm. If a person were unclothed, parts of the body would frequently be exposed to injury. However, in the verse, protection from heat is mentioned as a principal benefit. The specific reference to protection from heat may be explained by the linguistic tendency, in Arabic usage, to mention one of two opposites while implying the other; it may also reflect the climatic conditions of the region of revelation, where protection from heat was of particular importance. Additionally, the dangers posed by intense heat and direct sunlight are often more immediate and severe than those of cold, since the human body can resist cold through internal heat, whereas its resistance to extreme heat is comparatively limited. At the end of the verse, by way of reminder and admonition, it is stated: thus does God complete His blessing upon you, so that you may submit (كَذَٰلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ). It is natural that when a person observes numerous blessings surrounding his existence, his attention is drawn to the One who has bestowed them. If even a small sense of gratitude arises within him, he will seek to recognize the Giver of these blessings. The term “نعمة” in this verse is not limited to a particular type of blessing; rather, it encompasses all forms of divine favor—manifest and hidden alike. Despite all these evidences, it is stated that if they turn away and do not submit to the truth, the responsibility of the Messenger is only to convey the message clearly (فَإِن تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ الْمُبِينُ). The effectiveness of a message depends not only upon its clarity but also upon the receptivity of the listener; thus, if the obstinate and heedless refuse to accept guidance, this is not surprising. It is further stated: they recognize the blessing of God, yet they deny it (يَعْرِفُونَ نِعْمَةَ اللَّهِ ثُمَّ يُنكِرُونَهَا). Their disbelief, therefore, does not arise from ignorance, but from other base qualities such as blind prejudice, obstinacy, hostility toward truth, attachment to worldly interests, subjugation to desires, and arrogance. For this reason, the verse concludes: وَأَكْثَرُهُمُ الْكَافِرُونَ—and most of them are disbelievers. The use of “أكثرهم” indicates that the majority are characterized by persistent denial driven by such qualities, while those who err merely out of misunderstanding constitute a minority. The Qurʾān elsewhere also associates disbelief with arrogance, as in the case of Iblīs: أَبَىٰ وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ.

Meaning of “نعمت اللہ”: Exegetes have presented different interpretations regarding what is intended by “نعمت اللہ” in the verse. Most of these identify a particular instance, whereas the concept of “نعمت اللہ” is so comprehensive that it encompasses all material and spiritual blessings; even the noble person of the Prophet Muḥammad (peace be upon him and his family) falls within this meaning. In the narrations of Ahl al‑Bayt (عليهم السلام), it has been explained that it refers to the blessing of the existence of the Imams and the infallible guides. In one narration reported from Imām al‑Ṣādiq (عليه السلام), it is stated: “نحن والله نعمة الله التي أنعم بها على عباده وبنا فاز من فاز”—by God, we are the blessing of God through which He has bestowed favor upon His servants, and through us those who succeed attain success (Nūr al‑Thaqalayn, j 3, p. 72). It is evident that without benefiting from the guidance of true leaders, felicity and success are not attainable, and the existence of such guides is among the most manifest blessings of God; here, this is mentioned as a clear instance rather than as an exclusive meaning. The Struggle Between Truth and Falsehood: Some exegetes have reflected upon the use of the word “ثم” in the phrase “يعرفون نعمة الله ثم ينكرونها”. This term is generally used for conjunction with a meaningful interval, indicating that there is a temporal or qualitative فاصله between recognition of divine blessings and their denial. According to these interpreters, the expression suggests that it would have been appropriate for them, upon recognizing the divine blessings, to affirm them sincerely and accept them wholeheartedly; however, they instead chose denial, and the Qurʾān portrays this as a distant and incongruous response through the use of “ثم”. However, it may be suggested that “ثم” here alludes to a more subtle point: when the call to truth, grounded in sound reasoning, reaches the human soul, it initiates a struggle against the negative elements present within it. This struggle may continue for a period, varying according to the strength or weakness of those negative tendencies. If such tendencies are dominant, they may eventually prevail after some time; in this sense, the use of “ثم” is particularly apt. A similar usage is found in the account of Prophet Ibrāhīm (عليه السلام) in Sūrah al‑Anbiyāʾ. After he destroyed the idols and presented his argument, his people were momentarily reflective and even reproached themselves, approaching the point of accepting the truth. However, due to negative factors such as pride, prejudice, and obstinacy, they reverted to denial. The Qurʾān describes this process: “فَرَجَعُوا إِلَى أَنفُسِهِمْ… ثُمَّ نُكِسُوا عَلَىٰ رُءُوسِهِمْ”. Thus, the use of “ثم” here conveys the inner struggle and subsequent relapse into denial, aligning coherently with the broader description of the disbelievers.

See ayat 89 for tafseer.

See ayat 89 for tafseer.

See ayat 89 for tafseer.

See ayat 89 for tafseer.

See ayat 89 for tafseer.

In the preceding verses, the negative response of the deniers of truth to the diverse blessings of God was mentioned. In the verses under consideration, certain painful punishments of such deniers in the Hereafter are described as their evil and unfortunate end. The mention of these punishments is intended so that they may reconsider their conduct. It is first stated: reflect upon the Day when We shall raise a witness from every community (وَيَوْمَ نَبْعَثُ مِن كُلِّ أُمَّةٍ شَهِيدًا). At this point, a question may arise: given the infinite knowledge of God, is there any need for another witness? By paying attention to a psychological aspect, the answer becomes clear: the more a person realizes that there are numerous observers and witnesses to his actions, the more carefully he conducts himself, or at least becomes more concerned about disgrace before others. Thereafter it is stated: on that Day the disbelievers will not be granted permission to speak (ثُمَّ لَا يُؤْذَنُ لِلَّذِينَ كَفَرُوا). This does not mean that they are deprived of the opportunity for defense in an unjust manner; rather, no verbal defense is required, since their very limbs—their hands, feet, ears, and eyes—and even the earth upon which they acted will bear witness. Thus, there will be no occasion for speech. Moreover, they will not be able to seek reconciliation, rectification, or forgiveness (وَلَا هُمْ يُسْتَعْتَبُونَ), because that stage is one of recompense, not of action or amendment. In the following verse it is further stated: when the wrongdoers behold the punishment, neither will any reduction be granted to them nor will they be given any respite (وَإِذَا رَأَى الَّذِينَ ظَلَمُوا الْعَذَابَ فَلَا يُخَفَّفُ عَنْهُمْ وَلَا هُمْ يُنظَرُونَ). In these two verses, four stages of the criminal’s response are implicitly indicated—stages that are also observed in this world: first, attempting escape through deception; second, seeking to appease the offended party; third, requesting mitigation of punishment; and fourth, asking for delay. However, in the Hereafter, due to the gravity of their actions, none of these avenues will remain open to them: neither will they be permitted to defend themselves, nor will they be able to secure pardon, nor obtain mitigation, nor be granted delay. In the subsequent verse, a similar description of the fate of the polytheists is presented. It is stated that in the arena of the Resurrection, the objects of their worship—those beings they had associated as partners—will be brought forward alongside them. When the idolaters see their alleged partners, they will say: رَبَّنَا هَؤُلَاءِ شُرَكَاؤُنَا الَّذِينَ كُنَّا نَدْعُوا مِن دُونِكَ—our Lord, these are the partners we used to invoke besides You. They will attempt to attribute their misguidance to these objects of worship and seek to assign them a share in their punishment. However, by divine command, these supposed deities will respond, declaring: إِنَّكُمْ لَكَاذِبُونَ—indeed, you are liars. They will deny any partnership with God and reject the claim that they had misled their worshippers or share any responsibility for their actions.

1. Instead of "Shuraka Allah" (partners of Allah), "Shurakahum" (partners of the idolaters): The basis for using "Shurakahum" instead of "Shuraka Allah" is that they were by no means partners with the Lord, but rather imaginary and false partners whom the idolaters had made for themselves. And it is certainly better to ascribe them to their own rather than to God. Moreover, as we have seen before, the idolaters used to dedicate some of their cattle and agricultural produce in the name of idols, thus making them their partners. 2. Inanimate idols will also be present: From the verse under discussion, it is understood that on the Day of Judgment, idols will also appear. It will not only be human idols like Pharaoh and Nimrod who will be presented there; inanimate idols will also be present. Addressing the polytheists in Surah Al-Anbiya, verse 98, it is stated: اِنّكُم وَمَا تَعْبُدُونَ مِن دُونِ اللَّـهِ حَطَبُ النَّارِ "You and those whom you worship besides Allah are the fuel of the Fire." 3. The idols will deny their worshippers: In the verse under discussion, on that Day, the polytheists will say, "We used to worship these deities." It is not wrong that the idols deny them, but it may be that this denial is because false deities will reject the claim that they are worthy of worship. Or perhaps they will deny because their worshippers will also say: "O Allah! These deities were partners with us in whispering (evil suggestions)." They will reply: "You lie; we could not cause any whispering." 4. The meaning of "Falaqaw ilayhim al-qawl": It means "The speech was cast/communicated to them." It does not say "Qaloo ilayhim" (they said to them). Possibly this is because idols do not have the power to speak by themselves; if they speak, it will be by the inspiration from the Lord—that is, God will inspire speech to them, and they will convey it to their worshippers.

In the subsequent verse, it is further stated that after hearing this response, all will submit before the divine presence (وَأَلْقَوْا إِلَى اللّٰهِ يَوْمَئِذٍ السَّلَمَ). When these misguided worshippers behold the reality of truth, their arrogance, pride, and blind prejudices will vanish, and they will bow in submission before Him. At that moment, when everything becomes manifest like the sun, all their fabrications will disappear (وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُونَ). The false attribution of partners to God will be rendered void, and the belief that idols serve as intercessors will be eradicated, for it will become evident that they possess no power whatsoever and that they themselves are subject to punishment. Up to this point, the condition of those misguided polytheists has been described who were themselves immersed in deviation, without necessarily calling others toward it. The discussion now turns to those who are not only misguided but actively lead others astray. It is stated: those who disbelieve and obstruct others from the path of God—we shall add to their punishment, in addition to the punishment for their own disbelief, because they spread corruption (الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللّٰهِ زِدْنَاهُمْ عَذَابًا فَوْقَ الْعَذَابِ بِمَا كَانُوا يُفْسِدُونَ). Such individuals bear the burden of their own misdeeds and also share in the wrongdoing of others whom they mislead, becoming agents of فساد, hindering others from the path of truth. It has been stated repeatedly that, according to the social teaching of Islam, whoever establishes a good or evil practice shares in the consequences of those who follow it. A well‑known tradition states: whoever establishes a good practice will receive the reward of those who act upon it without diminishing their reward; and whoever establishes an evil practice will bear the sin of those who follow it without any reduction in their sin. These emphatic expressions highlight the grave responsibility of leaders and guides toward both God and humanity. In earlier verses, the presence of a witness for every community was mentioned. Here, that discussion is repeated with further clarification. It is stated: reflect upon the Day when We shall raise in every community a witness from among themselves (وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِم مِّنْ أَنفُسِهِمْ). Although God’s knowledge encompasses all things, the presence of such witnesses further emphasizes the continuous monitoring of human actions and serves as a warning. Although this general statement includes all communities, including the Muslims, it is further emphasized in particular: and We shall bring you as a witness over them (وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَٰؤُلَاءِ). The expression “هَٰؤُلَاءِ” refers to the Muslims of the time of the Prophet (صلى الله عليه وآله وسلم), over whom he served as a witness. From this, it follows that after the Prophet, there must necessarily exist within the community individuals who can serve as witnesses over subsequent generations, and it is appropriate that such individuals be free from error and sin, so that their testimony may be fully valid. On this basis, some exegetes have regarded the verse as evidence for the existence, in every age, of a just and authoritative witness. It has also been suggested that “شہید” refers to an exemplary figure whose conduct serves as a معيار for distinguishing truth from falsehood. In this sense, the appointment of witnesses indicates that a complete and comprehensive program has been provided for humanity, upon which accountability is established. Accordingly, it is stated: We have revealed to you the Book, containing a clear exposition of all things (وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ). This Book is guidance, mercy, and good tidings for the Muslims (وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ). Provide your feedback on BizChatTranslate next verse in same formatSummarize key points of this translationExplain significance of 'شہید' in this contextDrop your files here

The most important point in the above verses is that the Qur'an is "تبیاناً لکل شئ" (a clear explanation of everything). "تبیان" (with a fatha or kasra on the letter 'ت') is a verbal noun meaning "to explain" or "to clarify." (Explanatory note: Alusi has quoted from some Arabic literary scholars in Ruh al-Ma'ani that all verbal nouns which follow the pattern 'تفعال' have a fatha on the letter 'ت' except for 'تبیان' and 'تلقاء.' Furthermore, some have considered this word as a verbal noun and others as a noun of action.) If attention is paid to the breadth of meaning in "لکل شئ" (everything), it can be clearly argued that the Qur'an contains an explanation of everything. However, focusing on the point that the Qur'an is a book of training and human development, revealed for the perfection and progress of society from every aspect, it becomes clear that "everything" refers to all matters necessary for this mission, not that the Qur'an is an encyclopedia covering detailed subjects such as mathematics, geography, chemistry, physics, physiology, etc. Although the Qur'an has given a general invitation to acquire all sciences, including those mentioned and unmentioned, and at times it has unveiled aspects of sciences relevant to monotheistic and educational discussions, despite all this, the main and ultimate objective of the Qur'an for which it was revealed is indeed human development, and in this regard, it has spared nothing. Sometimes the Qur'an mentions even the minutest details of these matters, explaining small points (for example, the rulings pertaining to commercial contracts and writing down debts, which are elaborated in the longest verse of the Qur'an, Surah Al-Baqarah, verse 282, where 18 rulings related to this topic are stated). (For reference, see Tafseer Namuna, Volume 2, page 221 (Urdu translation)). At other times, the Qur'an discusses human life issues in a general manner—for example, the following verse, which will be explained later: وإن الله يأمر بالعدل والإحسان وإيتاء ذي القربى وينهي عن الفحشاء والمنكر والبغي Certainly, Allah commands justice and kindness and giving to relatives, and forbids immorality, wrongdoing, and oppression. Similarly, some matters are explained in a broad sense. Regarding fulfilling covenants, it states: إن العهد كان مسؤولاً (Indeed, the covenant will be questioned) (Bani Isra'il — 34) Likewise, this verse has a very broad meaning: أوفوا بالعقود (Fulfill your contracts) (Al-Ma'idah — 1) The obligation of performing the rightful jihad is expressed in these words: واجتهدوا في الله حق جهاده And strive in the way of Allah with the striving due to Him (Al-Hajj — 78) Similarly, the concept of establishing justice has been explained in a broad sense: ليقوم الناس بالقسط (So that people may establish justice) (Al-Hadid — 25) Order and balance in all affairs is mentioned as follows: والسماء رفعها ووضع الميزان ألا تطغوا في الميزان وأقيموا الوزن بالقسط ولا تخسروا الميزان (And the heaven He raised and imposed the balance, so that you do not transgress within the balance. And establish weight in justice and do not make deficient the balance.) (Ar-Rahman — 7 to 9) In a broad sense, there is also the command to avoid all kinds of mischief, corruption, and evil on the earth: ولا تفسدوا في الأرض بعد إصلاحها And do not cause corruption on the earth after its reformation. (Al-A'raf — 85) Similarly, many verses invite reflection, contemplation, and reasoning, and these are present in numerous Qur'anic verses. Such a comprehensive human program, opening paths in all directions, is clear evidence that the Qur'an contains a clarification of everything, even without leaving the ramifications of these general commandments unexplained. Moreover, the source from which commandments and programs are issued and explained is mentioned thus: وما آتاكم الرسول فخذوه وما نهاكم عنه فانتهوا Whatever the Messenger gives you, take it; and whatever he forbids you, desist from it. (Al-Hashr — 7) The more a person explores the vast ocean of the Qur'an and extracts pearls of beneficial programs from its depths, the more apparent becomes the greatness, expanse, and comprehensiveness of this heavenly scripture. This is the reason why those Muslims who reach out here and there for guidance in human life have certainly not recognized the Qur'an and yearn for what others possess despite what is already with them. This verse, besides clarifying the originality and independence of Islamic teachings from every angle, also imposes a heavy responsibility on Muslims that they should obtain whatever they need from this Qur'an. Regarding this verse and similar others, Islamic traditions strongly emphasize the comprehensiveness of the Qur'an. Among these is a tradition narrated from Imam al-Sadiq (peace be upon him), who said: Indeed, Allah the Blessed and Exalted has revealed in the Qur'an a clarification of everything, so much so that Allah has not left anything which the servants need, except that it has been revealed in the Qur'an, so that no servant can say, "If only this were revealed in the Qur'an," without it being indeed revealed in it.Alī has explained everything in the Qur'an. By God! Whatever the people need has not been left out, so that no one can say that, "I wish such-and-such command had been revealed in the Qur'an," and thus it has been revealed. (Reference: Tafseer Noor al-Thaqalayn, Vol. 3, p. 740). In another narration, Imam Baqir (peace be upon him) relates: Indeed, Allah, the Blessed and Exalted, did not leave anything that the Ummah needs except that He revealed it in His Book and explained it to His Messenger (peace be upon him) and set a limit for everything, and established a proof for it, and established a limit for whoever exceeds that limit. Allah, the Blessed and Exalted, has not left anything that the Ummah needed without including it in His Book and explaining it through His Messenger (PBUH). He set a limit for everything and established a clear proof upon it, and set a limit and punishment for anyone who transgresses that limit. (Reference: Noor al-Thaqalayn, Vol. 3, p. 740). Islamic traditions have clearly indicated this issue that besides the apparent meaning of the Qur'an, which is understood by the common people and scholars, there is also the inner reality of the Qur'an, which is a vast ocean containing many matters concealed beyond the reach of our intellect. This aspect of the Qur'an is a special and complex knowledge that is accessible only to the Messenger of Allah and his truthful successors, as narrated in a hadith from Imam Sadiq (peace be upon him): There is no matter on which two people differ except that there is a source in the Book of Allah, the Mighty and Majestic; however, the intellect of men cannot reach it. (Reference: Noor al-Thaqalayn, Vol. 3, p. 78). That which is beyond the reach of common people can be likened to the subconscious intuition of man; however, this does not prevent all from benefiting from its conscious and apparent part.

It is noteworthy that in the verse under consideration, four expressions are employed in defining the purpose of the revelation of the Qurʾān: تِبْيَانًا لِكُلِّ شَيْءٍ — it is a clear exposition of all things; it is a source of guidance (هُدًى); it is a cause of mercy (وَرَحْمَةً); and it is a source of glad tidings for all Muslims (وَبُشْرَىٰ لِلْمُسْلِمِينَ). If these four stages are examined carefully, a clear logical relationship among them becomes evident. The first stage in guiding human beings is explanation and awareness, for without knowledge and clarification, guidance cannot be attained. Following awareness, the stage of guidance and finding the right path emerges. Thereafter comes the stage of practice and action, which leads to mercy. Finally, when a person performs righteous and constructive actions, he observes the abundant reward granted by God, which becomes a source of glad tidings and joy for all who tread this path.

In the preceding verse, it was stated that the Qurʾān contains a comprehensive exposition of all things. In the verse under consideration, a complete social, ethical, and human program of Islamic teachings is presented. In this verse, six fundamental principles are articulated—three in the affirmative and three in the prohibitive sense. It is first stated: إِنَّ اللّٰهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ—God commands justice, beneficence, and giving to relatives. There can be no law more expansive and comprehensive than justice. It is upon justice that the entire system of existence is founded; the heavens and the earth are established through justice (بالعدل قامت السموات والارض). Human society is but a part of this vast order of existence and cannot be exempt from this universal principle; without justice, it cannot function properly. The true meaning of justice is that everything be placed in its appropriate position; thus, all forms of deviation, excess, deficiency, transgression, and infringement upon the rights of others are contrary to justice. Just as a sound human body requires each of its parts to perform its proper function without overstepping or neglect, so too does human society depend upon justice; otherwise, disorder and corruption inevitably arise. However, in certain exceptional and critical circumstances, justice alone may not suffice in its full depth and scope; therefore, beneficence (iḥsān) is also commanded. In more explicit terms, there arise situations in the course of human life where problems cannot be resolved through justice alone, but require self‑sacrifice, forgiveness, and generosity—elements encompassed within iḥsān. For example, in times of war, natural calamities such as floods and earthquakes, or widespread hardship, reliance solely upon formal justice is insufficient; rather, those possessing greater resources—whether intellectual, physical, or financial—must act with altruism and self‑sacrifice. These two principles are also evident within the human body: under normal conditions, each organ functions cooperatively, which reflects justice; but when one part becomes injured and cannot reciprocate, the others continue to support it through increased effort, which exemplifies iḥsān. These two principles must similarly govern human society for it to remain healthy. Islamic traditions and exegetical interpretations have presented various explanations regarding the distinction between justice and beneficence, all of which ultimately correspond to this general understanding. In a well‑known statement, Imām ʿAlī (ʿalayhi al‑salām) said: “العدل الإنصاف، والإحسان التفضل”—justice is the fulfillment of rights, and beneficence is the exercise of generosity (*Nahj al‑Balāghah, Kalimāt Qiṣār, 231). The phrase “وَإِيتَاءِ ذِي الْقُرْبَىٰ” (giving to relatives) is, in essence, a specific aspect of beneficence, but directed toward those who are close relations. The family constitutes a fundamental unit of society; if unity and mutual support prevail within it, the effects extend to the broader community. In this way, responsibilities are appropriately distributed, as each individual supports those nearest to him. Following these three affirmative principles, three prohibitions are mentioned: وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ—He forbids indecency, wrongdoing, and transgression. The term “فحشاء” refers to hidden moral corruption, “منكر” to openly recognized wrongdoing, and “بغی” to transgression, oppression, and unjust overreach. Some have explained that these correspond to three fundamental human drives: the appetitive force, leading to fahshāʾ; the aggressive force, leading to munkar; and the imaginative or self‑exalting force, leading to transgression (baghy). Through these comprehensive expressions, the verse encompasses all forms of moral deviation and directs humanity toward the path of righteousness. At the conclusion of the verse, a further emphasis is provided: يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ—He admonishes you so that you may take heed.

The following narration illustrates the eloquence and compelling style of this verse: ʿUthmān ibn Maẓʿūn, one of the well‑known companions of the Messenger of God (ṣallā Allāhu ʿalayhi wa ālihi wa sallam), states that at the beginning he had accepted Islam only outwardly and not wholeheartedly, because the Messenger repeatedly invited him to it and, out of modesty, he accepted. This state persisted until one day he came into the presence of the Prophet and observed him in deep contemplation and apparent concern. Suddenly, he fixed his gaze toward the heavens, as though receiving a message. When this state ended, ʿUthmān inquired about it, and the Prophet replied that while he had been speaking to him, Jibrāʾīl had come to him with this verse: “إِنَّ اللّٰهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى”. When the Prophet recited the verse in full, its content affected his heart so profoundly that Islam penetrated his soul at that very moment. He then went to Abū Ṭālib and narrated the event, whereupon Abū Ṭālib said: O people of Quraysh, follow Muḥammad (ṣallā Allāhu ʿalayhi wa ālihi wa sallam), and you will be guided, for he calls you to nothing but noble moral conduct. Thereafter, he went to Walīd ibn al‑Mughīrah—a prominent leader among the polytheists—and recited the same verse before him. Walīd responded that if this statement were from Muḥammad, it would be excellent, and if it were from his Lord, it would be even more admirable (Majmaʿ al‑Bayān, under the relevant verse). In another narration, it is reported that the Messenger of God recited this verse before Walīd ibn al‑Mughīrah, who asked that it be repeated. When it was recited again, Walīd declared: “إن له لحلاوة وإن عليه لطلاوة، وإن أعلاه لمثمر، وإن أسفله لمغدق، وما هو قول البشر”—it possesses a sweetness and a brilliance; its upper part is fruitful, and its lower part abundant; it is not the speech of a human being (Majmaʿ al‑Bayān). In yet another narration, the Messenger of God stated: “جِمَاعُ التَّقْوَى فِي قَوْلِهِ تَعَالَى إِنَّ اللّٰهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ”—the entirety of piety is contained in this divine statement (Nūr al‑Thaqalayn, j 3, p. 178). From these narrations, it becomes evident that this verse has always been regarded as a comprehensive principle of Islam, forming the foundation of its universal ethical and social program. It is reported that Imām al‑Bāqir (ʿalayhi al‑salām), when delivering the Friday sermon, would recite this verse at the conclusion and then supplicate: “اللهم اجعلنا ممن يذّكر فتنفعه الذكرى”—O God, include us among those who receive admonition and benefit from it (Nūr al‑Thaqalayn, j 3, p. 77; al‑Kāfī). If it is desired that the world be purified from misery, فساد, and wrongdoing, it would suffice to implement these three principles: justice, beneficence, and giving to relatives, and to eliminate the three forms of deviation: فحشاء, منكر, and بغی. It is narrated from the well‑known companion Ibn Masʿūd that he stated this verse is the most comprehensive verse in the Qurʾān regarding good and evil. This meaning also recalls a statement of the Prophet, who said: there are two groups within my community; if they are reformed, the community will be reformed, and if they are corrupted, the community will be corrupted. When asked who they were, he replied: the scholars and those in authority. Another narration states that on the Day of Resurrection, the Fire will address three groups: those in authority, the learned, and the wealthy. It will reproach those in authority for failing to uphold justice, the learned for acting contrary to what they taught, and the wealthy for withholding their resources; and it will seize them accordingly (Safīnat al‑Biḥār, j 71, p. 30). Thus, these narrations collectively highlight the centrality of this verse as a foundational ethical directive and emphasize the immense responsibility of those who guide and influence society.

See ayat 94 for tafseer.

See ayat 94 for tafseer.

See ayat 94 for tafseer.

The eminent Qurʾānic exegete, ʿAllāmah Ṭabrisī, in Majmaʿ al‑Bayān, states regarding the occasion of revelation of the first verse among the verses under discussion: At a time when the number of Muslims was very small and their opponents were numerous, there existed the possibility that, upon perceiving this disparity, some believers might withdraw from their pledge of allegiance to the Messenger of God (صلى الله عليه وآله وسلم) and abandon his support. Under such circumstances, this verse was revealed, admonishing them in this regard and warning them accordingly.

In the preceding verse, after mentioning the fundamental principles of Islam—such as justice and beneficence—the verses under consideration turn to another highly important aspect of Islamic teaching, namely the fulfillment of covenants and the observance of oaths. It is first stated: وَأَوْفُوا بِعَهْدِ اللّٰهِ إِذَا عَاهَدْتُّمْ—when you make a covenant with God, fulfill it. It is then further emphasized: وَلَا تَنْقُضُوا الْأَيْمَانَ بَعْدَ تَوْكِيدِهَا—and do not break your oaths after confirming them, while you have taken God as a guarantor over you (وَقَدْ جَعَلْتُمُ اللّٰهَ عَلَيْكُمْ كَفِيلًا), for God is fully aware of what you do (إِنَّ اللّٰهَ يَعْلَمُ مَا تَفْعَلُونَ). Exegetes have offered various interpretations of “عهد الله”, yet its most apparent meaning is that of covenants and pledges made with God, which include, by extension, pledges made with His Messenger. Thus, commitments such as allegiance in faith, striving, and all forms of religious obligation—both those derived from revelation and those understood through reason—fall within its scope. Similarly, “الأيمان”, the plural of “يمين”, signifies oaths, and in this context has a broad meaning that encompasses all agreements and undertakings established in the name of God or affirmed through sworn commitments. Hence, “أَوْفُوا بِعَهْدِ اللّٰهِ” represents a specific directive, while “لَا تَنْقُضُوا الْأَيْمَانَ” conveys a more general injunction. Since the fulfillment of covenants constitutes a fundamental pillar for the stability of society, the subsequent verse addresses the matter in a tone of reproach: وَلَا تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَهَا مِن بَعْدِ قُوَّةٍ أَنكَاثًا—do not be like the woman who, after strengthening her spun thread, unraveled it into fragments. This refers to a well‑known example from pre‑Islamic society, illustrating the futility and regression inherent in breaking established agreements. Just as the unraveling of spun thread negates effort and produces loss, so too does the violation of covenants signify both moral decline and practical harm. It is further stated: تَتَّخِذُونَ أَيْمَانَكُمْ دَخَلًا بَيْنَكُمْ أَنْ تَكُونَ أُمَّةٌ هِيَ أَرْبَى مِنْ أُمَّةٍ—do not make your oaths a means of deception among yourselves, merely because one group appears stronger or more numerous than another. Such behavior reflects moral weakness and duplicity, whereby individuals abandon truth for the sake of numerical or material advantage. This, however, constitutes a trial: إِنَّمَا يَبْلُوكُمُ اللَّهُ بِهِ—God tests you through this condition. The true test arises when one remains steadfast despite apparent weakness and adversity. Ultimately, on the Day of Resurrection, the reality of all disputes will be made clear (وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ الْقِيَامَةِ مَا كُنتُمْ فِيهِ تَخْتَلِفُونَ). A related question arises: could God not compel all people to accept the truth? The following verse answers: وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً—if God had willed, He could have made you a single community. However, such compelled acceptance would not constitute perfection or merit. Divine wisdom requires that human beings act freely, so that their choices carry moral significance. Nonetheless, this freedom does not imply divine negligence; rather, those who pursue truth are assisted by divine guidance, while those who incline toward falsehood are left to their chosen path: وَلَكِن يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ. At the same time, human responsibility remains intact, for each individual will be held accountable for his deeds (وَلَتُسْأَلُنَّ عَمَّا كُنتُمْ تَعْمَلُونَ). The emphasis upon fulfilling covenants is then reiterated: وَلَا تَتَّخِذُوا أَيْمَانَكُمْ دَخَلًا بَيْنَكُمْ—do not make your oaths a means of deceit and discord among yourselves. Such conduct produces two major consequences. First, it destabilizes faith itself (فَتَزِلَّ قَدَمٌ بَعْدَ ثُبُوتِهَا), as repeated violations of trust weaken confidence and undermine belief. Second, it results in severe consequences both in this world and the Hereafter: وَتَذُوقُوا السُّوءَ بِمَا صَدَدتُّمْ عَن سَبِيلِ اللَّهِ وَلَكُمْ عَذَابٌ عَظِيمٌ—you will taste the evil consequences of turning others away from the path of God, and a great punishment awaits you. In reality, the breaking of covenants and the misuse of oaths lead to the erosion of trust within society, fostering فساد, division, and aversion to truth. These outcomes result in widespread hardship in this world and culminate in divine punishment in the Hereafter.

We know that the most important asset of any society is the mutual trust among its people. Fundamentally, the factor that transforms a society from scattered and disjointed units into a unified and interconnected structure—like the links of a chain—is precisely this mutual trust. It is on the basis of such trust that harmony is established in human affairs and people are able to cooperate, work together, and coexist. Covenants and oaths serve to reinforce this mutual confidence. However, if covenants are repeatedly broken, the strong bonds of trust within society are also destroyed, and the society, despite appearing united outwardly, becomes internally fragmented and disordered, lacking cohesion and vitality. For this reason, the Qurʾānic verses and Islamic traditions place great emphasis on the fulfillment of covenants and the observance of oaths, and regard their violation as a grave sin. Amīr al‑Muʾminīn ʿAlī (عليه السلام), in his well‑known instruction to Mālik al‑Ashtar, emphasizes the importance of this matter and considers it a universal principle, stating that even the polytheists were committed to their agreements, since they were aware of the disastrous consequences of breaking them (Nahj al‑Balāghah, Letter 53). In Islamic legal principles concerning warfare, it is established that even if an ordinary soldier grants protection to an individual or a small group from the enemy, it becomes binding upon all Muslims to honor that guarantee. Historians and exegetes have noted that one of the reasons many groups embraced Islam in the early period was precisely the Muslims’ commitment to their covenants and fidelity to their oaths. This matter is so significant that, according to a narration attributed to Salmān al‑Fārsī: “تهلک هذه الأمة بنقض مواثیقها”—this community will perish because of its breach of covenants (Majmaʿ al‑Bayān, under the relevant verse). Just as fidelity to agreements leads to honor, strength, and progress, so too does their violation lead to decline, weakness, and destruction. It is reported in Islamic history that during the caliphate of the second caliph, when the Muslims defeated the Sāsānian forces and Hurmuzān, a prominent leader of the Persians, was captured, he was brought before ʿUmar. The caliph reproached him for repeatedly violating agreements. Hurmuzān replied that he feared being killed before explaining himself. The caliph assured him of safety and allowed him to drink water. Hurmuzān then delayed drinking and expressed concern that he might be killed while doing so. The caliph guaranteed his safety until he had finished drinking. At that point, Hurmuzān spilled the water, thereby securing his safety through the given assurance. When the situation became clear, Hurmuzān insisted that the guarantee of safety had been granted, and others present, including Anas, affirmed that the caliph had indeed promised him security. Although the caliph recognized that he had been outmaneuvered, he nevertheless upheld the commitment. Witnessing this adherence to covenant, Hurmuzān was deeply affected and embraced Islam (Tārīkh al‑Kāmil, j 2, p. 549).

Breaking a covenant is such a bad thing that no one likes to admit it or take the blame for it. This is why those who break their promises seek excuses, no matter how baseless they may be. The example of this has also been seen in the verses under discussion, where sometimes certain Muslims, bound by their covenant with Allah and His Messenger PBUH & His Pure Progeny, would use the multitude of enemies as an excuse for their wavering, even though a large number is not a proof of success. It has often happened that a faithful and determined minority has overcome a large, faithless majority. Likewise, how can the multitude of enemies ever justify breaking a covenant with friends? When examined deeply, such breach of covenant is in fact a form of shirk (associating partners with Allah), and Allah considers it estrangement. The example presented in the verse has taken a new form in our time. There are some Muslim governments that appear small and, out of fear of great colonial powers, do not fulfill their covenants with the believers. Their rulers consider insignificant and weak human power superior to Allah’s infinite might. They rely on powers other than Allah and fear those other than Allah, to the extent that their covenants also fall prey to this reliance and fear, while this entire condition is the product of shirk and idolatry.

See ayat 97 for tafseer.

See ayat 97 for tafseer.

In the preceding verses, the reprehensibility of breaking covenants and swearing false oaths was discussed. In continuation of this theme, the first verse under consideration reiterates the same principle, with the distinction that earlier the cause of covenant‑breaking was described as being overawed by the numerical strength of opponents, whereas here the motive of trivial material gain is addressed. It is therefore stated: وَلَا تَشْتَرُوا بِعَهْدِ اللّٰهِ ثَمَنًا قَلِيلًا—do not exchange the covenant of God for a paltry price. That is, whatever value one assigns in exchange for a divine covenant is insignificant and negligible; even if one were to obtain the entire world in return, it would not equal the value of even a moment of fulfilling a divine pledge. As a rational argument, it is further stated: إِنَّمَا عِندَ اللّٰهِ هُوَ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ—what is with God is better for you, if you but knew. In the next verse, the reason for this superiority is explained: مَا عِندَكُمْ يَنفَدُ وَمَا عِندَ اللّٰهِ بَاقٍ—that which is with you will perish, whereas that which is with God is enduring. Material benefits, however great they may appear, are no more lasting than a fleeting bubble, whereas the reward of God is perpetual, just as His essence is eternal. Thereafter, it is stated: لَنَجْزِيَنَّ الَّذِينَ صَبَرُوا أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ—those who remain steadfast in obedience, particularly in fulfilling covenants and oaths, will be rewarded according to the best of their deeds. The expression “بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ” indicates that although their good deeds may vary in degree, God will evaluate all of them according to their highest quality, granting a reward corresponding to their best actions. This represents a manifestation of divine generosity, comparable to a situation in which goods of varying quality are all purchased at the highest price. The phrase also indicates that steadfastness in obedience—especially in honoring covenants—is among the most excellent of deeds. In this connection, Imām ʿAlī (ʿalayhi al‑salām) states: “الصبر من الإيمان كالرأس من الجسد ولا خير في جسد لا رأس معه ولا في إيمان لا صبر معه”—patience is to faith as the head is to the body; just as a body without a head is of no value, faith without patience has no worth (Nahj al‑Balāghah, Kalimāt Qiṣār). Subsequently, a universal principle is articulated regarding the result of faith accompanied by righteous action: مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ. Thus, the criterion is solely faith and the righteous deeds that spring from it; no distinction is made on the basis of age, lineage, gender, or social status. The outcome of such faith and action in this world is “حياة طيبة”—a wholesome and pure life, characterized by peace, security, prosperity, harmony, cooperation, and mutual affection. Such a society is constructive and reformative in nature, free from the فساد, hardship, and suffering that arise from arrogance, ظلم, excess, selfishness, and unchecked desire. These negative conditions, which darken the horizon of human life, are absent in a society founded upon faith and righteous action. On the one hand, therefore, such a community enjoys peace and well‑being; and on the other hand, in the Hereafter, its members are rewarded according to the best of their deeds, as has a+lready been explained.

In the preceding verses, the reprehensibility of breaking covenants and swearing false oaths was discussed. In continuation of this theme, the first verse under consideration reiterates the same principle, with the distinction that earlier the cause of covenant‑breaking was described as being overawed by the numerical strength of opponents, whereas here the motive of trivial material gain is addressed. It is therefore stated: وَلَا تَشْتَرُوا بِعَهْدِ اللّٰهِ ثَمَنًا قَلِيلًا—do not exchange the covenant of God for a paltry price. That is, whatever value one assigns in exchange for a divine covenant is insignificant and negligible; even if one were to obtain the entire world in return, it would not equal the value of even a moment of fulfilling a divine pledge. As a rational argument, it is further stated: إِنَّمَا عِندَ اللّٰهِ هُوَ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ—what is with God is better for you, if you but knew. In the next verse, the reason for this superiority is explained: مَا عِندَكُمْ يَنفَدُ وَمَا عِندَ اللّٰهِ بَاقٍ—that which is with you will perish, whereas that which is with God is enduring. Material benefits, however great they may appear, are no more lasting than a fleeting bubble, whereas the reward of God is perpetual, just as His essence is eternal. Thereafter, it is stated: لَنَجْزِيَنَّ الَّذِينَ صَبَرُوا أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ—those who remain steadfast in obedience, particularly in fulfilling covenants and oaths, will be rewarded according to the best of their deeds. The expression “بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ” indicates that although their good deeds may vary in degree, God will evaluate all of them according to their highest quality, granting a reward corresponding to their best actions. This represents a manifestation of divine generosity, comparable to a situation in which goods of varying quality are all purchased at the highest price. The phrase also indicates that steadfastness in obedience—especially in honoring covenants—is among the most excellent of deeds. In this connection, Imām ʿAlī (ʿalayhi al‑salām) states: “الصبر من الإيمان كالرأس من الجسد ولا خير في جسد لا رأس معه ولا في إيمان لا صبر معه”—patience is to faith as the head is to the body; just as a body without a head is of no value, faith without patience has no worth (Nahj al‑Balāghah, Kalimāt Qiṣār). Subsequently, a universal principle is articulated regarding the result of faith accompanied by righteous action: مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ. Thus, the criterion is solely faith and the righteous deeds that spring from it; no distinction is made on the basis of age, lineage, gender, or social status. The outcome of such faith and action in this world is “حياة طيبة”—a wholesome and pure life, characterized by peace, security, prosperity, harmony, cooperation, and mutual affection. Such a society is constructive and reformative in nature, free from the فساد, hardship, and suffering that arise from arrogance, ظلم, excess, selfishness, and unchecked desire. These negative conditions, which darken the horizon of human life, are absent in a society founded upon faith and righteous action. On the one hand, therefore, such a community enjoys peace and well‑being; and on the other hand, in the Hereafter, its members are rewarded according to the best of their deeds, as has already been explained.

It is an established reality that the inherent nature of the material world is characterized by فنا. Even the most solid constructions, the longest‑lasting governments, the most outstanding individuals, and indeed everything that appears strong and enduring, ultimately becomes worn out, decays, and perishes. Without exception, all things are subject to decline. However, if these temporal entities establish a meaningful connection with the pure essence of God and are directed toward Him and in His path, they acquire a quality of permanence, for His essence is eternal. Thus, the martyrs possess an everlasting life; the prophets, the Imams, the true scholars, and those who struggle in the path of God attain an enduring historical presence, because they are imbued with the divine color. For this reason, the verses under discussion admonish that human beings should preserve their existential capital from perishing. They should deposit this capital in that “treasury” in which nothing is ever lost, regardless of the passage of time. They should employ their resources and capacities in the service of humanity for the sake of God and for attaining His pleasure, so that they may become encompassed within “عند الله” and thus share in the permanence implied by “وما عند الله باق”. In a ḥadīth narrated from the Messenger of God (ṣallā Allāhu ʿalayhi wa ālihi wa sallam), it is stated: “اذا مات ابن آدم انقطع أمله إلا عن ثلاث: صدقة جارية، علم ينتفع به، وولد صالح يدعو له”—when a human being departs from this world, his connection to all things is severed except for three: ongoing charity, knowledge from which benefit is derived, and a righteous child who prays for him (Irshād‑e Deylamī). Everything that is for God and in His path acquires a dimension of eternity. As it is stated: “شتان ما بین عملین: عمل تذهب لذته وتبقى تبعته، وعمل تذهب مؤنته ويبقى أجره”—great is the difference between two actions: one whose pleasure passes but whose burden remains, and another whose hardship passes but whose reward endures (Nahj al‑Balāghah, Kalimāt Qiṣār, p. 821).

There is no doubt that, in physical and spiritual respects, there are several distinctions between men and women. For this reason, their social responsibilities and roles differ; as it is said, each individual has been created for a particular function. Nevertheless, none of these differences implies any distinction in their essential human status or in their position before God. In this regard, both are entirely equal. Accordingly, the criterion by which their spiritual and moral rank is determined is not multiple but singular, namely faith, righteous action, and taqwā, through which both can attain their respective positions. This reality has been clearly articulated in the verses under consideration. Misguided views held in earlier times—and even in the present age—regarding the inferiority of women or their lesser human status are refuted by these verses, which clarify the Islamic perspective on this important social issue. They demonstrate that, contrary to narrow interpretations, Islam is not a system that privileges men over women; rather, just as its teachings apply to men, so too do they apply equally to women. Both men and women, if they advance upon the path of righteous deeds, with actions that are constructive, reformative, and guided by true faith, will equally attain “حياة طيبة”. Likewise, both will receive equal reward and recompense in the presence of God, and their collective human value is the same. However, anyone who seeks superiority without grounding it in faith and righteous action will not attain “حياة طيبة”.

The concept of “عمل صالح” is so expansive that it encompasses all positive, beneficial, constructive, and reformative actions and programs, whether intellectual or cultural, economic or political, or even military in nature. A scientist who, for the benefit of humanity, endures years of effort and hardship and brings a useful invention into existence; the martyr who, placing his life at risk, participates in the struggle between truth and falsehood and sacrifices even the last drop of his blood; the believing mother who bears the hardships of childbirth and child‑rearing; and the scholars who endure toil in the composition of profound works—all of these fall within the scope of “عمل صالح”. From the greatest undertakings, such as the mission and prophethood of the prophets, to the smallest act, such as removing a small stone from the path, all are included within its meaning. At this point, a question arises: why is the condition of faith attached to “عمل صالح”, when such actions can apparently be performed even without faith? The answer lies in a single fundamental point: when the motive of faith is absent, actions are generally subject to contamination, and it is rare that an action performed without faith remains free from such impurities. However, when the roots of “عمل صالح” are nourished by the spring of tawḥīd and faith in God, it is exceedingly unlikely that such defects as arrogance, ostentation, self‑display, deceit, or the expectation of recognition will affect it. For this reason, the Qurʾān usually presents righteous action together with faith, as their connection is inseparable and reflects an objective reality. To clarify this matter, consider the following example: suppose two individuals undertake the construction of a hospital. One is motivated by divine intent and undertakes the project in the service of humanity, whereas the other seeks recognition and social prestige. At a superficial level, both appear to be performing the same act—constructing a hospital—and it might be assumed that both will benefit society equally, with the only difference being that one will receive divine reward while the other will not. However, upon deeper reflection, it becomes clear that these two actions differ fundamentally in many respects. The first individual will choose a location where the need is greatest—among the poor, the marginalized, and those lacking resources—even if such a place is obscure and removed from public attention. The second, by contrast, will select a prominent location, even if the need there is minimal, in order to maximize visibility. The first will consider long‑term durability and sustainability in the design and construction, aiming for lasting benefit, whereas the second will focus on rapid completion and public display. The first will emphasize the substance and effectiveness of the institution, while the second will prioritize outward appearance. Similarly, in matters such as medical services, the selection of staff, and the overall functioning of the institution, their approaches will differ substantially. Thus, the underlying intention shapes the entire character of the action, imprinting it with a distinct quality.

The commentators have given various interpretations of "حیات طیبہ" (pure life): Some have taken it to mean lawful sustenance (halal livelihood). Some have understood it as contentment and being satisfied with one's portion. Some have regarded it as daily provision. Some have interpreted it as worship performed along with lawful sustenance. And some have taken it to mean the ability to obey God's command, etc. However, it may not need to be reminded that the meaning of حیات طیبہ is so broad that it encompasses all these meanings and other aspects as well. A pure life, which in essence is free from impurity, oppression, betrayal, enmity, humiliation, anxiety, and misery—a life whose pure and clear springs do not contain any impurity that makes its water unpleasant for a person’s throat. However, from the preceding discussion, it appears that حیاتِ طیبہ is connected to this world and the best reward in the Hereafter. It is noteworthy that in Nahj al-Balaghah, it is reported from Imam Ali (peace be upon him) that: It was asked about the statement of Allah the Exalted: ”فلنحیینه حیٰوۃ طیبۃ“ he said: It is contentment. You (the Prophet, peace be upon him) were asked about Allah’s command, فلنحیینه حیٰوۃ طیبۃ, and you replied: It is contentment. (Reference: Nahj al-Balaghah, Kalimat Qisa, p. 229). There is no doubt that this interpretation does not mean that the meaning of "حیات طیبہ" is limited to contentment alone; rather, it states one example. But this is a clear example because if a person is given the whole world but is deprived of the spirit of contentment, he will always remain in pain, torment, sorrow, and anxiety. Conversely, if a person possesses the spirit of contentment and is free from greed and desire, he will always remain peaceful and happy. Similarly, some other traditions indicate that حیاتِ طیبہ is that a person is satisfied with whatever God has given. The meaning of these traditions is very close to "contentment." However, forgiveness should never be considered dependent on these meanings; rather, the primary purpose here of expressing contentment and satisfaction is to eliminate greed, torment, desire, and love for vain pursuits because these are the causes of transgressions, plundering, wars, and bloodshed. Sometimes, they also lead to humiliation and disgrace.

See ayat 100 for tafseer.

See ayat 100 for tafseer.

As has been indicated in earlier verses, the Qurʾān states that it contains a comprehensive exposition of all things (تِبْيَانًا لِكُلِّ شَيْءٍ). Following this, an extremely important dimension of divine instruction is presented. The verses under consideration explain the proper manner of benefiting from the Qurʾān and the method of its recitation. For it is not sufficient that the contents of the Qurʾān be intrinsically fruitful; it is also necessary that the obstacles surrounding human existence, thought, and spirit be removed so that access to these profound meanings may be attained. Thus, it is first stated: when you recite the Qurʾān, seek refuge in God from Satan, the accursed (فَإِذَا قَرَأْتَ الْقُرْاٰنَ فَاسْتَعِذْ بِاللّٰهِ مِنَ الشَّيْطَانِ الرَّجِيمِ). This does not merely signify the verbal utterance of “اعوذ باللہ من الشیطان الرجیم”; rather, it entails a state of turning toward God, a detachment from rebellious desires that obstruct sound understanding, and a freedom from prejudice, arrogance, and egotism. For such tendencies drive a person to interpret even the divine word according to personal inclinations. Unless the human spirit attains such a purified condition, the realities of the Qurʾān cannot be comprehended; indeed, there remains the danger that one may distort its meanings to justify erroneous inclinations. The following verse, in fact, provides the rationale for this instruction. It states: Satan has no authority over those who believe and place their trust in their Lord (إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ). His authority extends only over those who take him as their guardian (إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ) and those who associate partners with God in obedience (وَالَّذِينَ هُمْ بِهِ مُشْرِكُونَ), that is, those who prefer the dictates of Satan over the command of God in their conduct.

No matter how evident, radiant, and clear the face of reality may be, its perception is not possible unless it is before the discerning eye. In other words, two things are necessary to recognize truths: one, the face of truth must be apparent and clear, and second, there must be vision and the power of perception. Can a blind person ever see the sun? Can a deaf person hear the enchanting songs of the universe? Similarly, those who do not possess the insight of truth are deprived of seeing the face of reality. And those who do not have ears to hear the truth cannot listen to the signs. What is the obstacle that causes a person to lose the power of recognition? There is no doubt that pre-existing wrong decisions, selfish desires and passions, blind extreme prejudices, selfishness, and arrogance are primary obstacles to the recognition of truth. In short, that which disturbs the purity of the heart and sanctity of the soul, and darkens the inner self of man, prevents the perception of reality. جمال یار ندارد حجاب و پردہ ولی غبارِ رہ بنشاں تا نظر توانی کرد The beauty of the Beloved has no veil or cover, but if you want to gaze upon the face of the Beloved, first remove the dust that obstructs the path. تا نفس مبرا ز نواہی نشود دلِ آئینہ نورِ الٰہی نشود Until the self is free from disobedience and evil inclinations, the heart cannot become a mirror reflecting the divine light. ––––––––––––––––––––––––––––––––––––––– In a hadith it is said: لولا ان الشیاطین یحومون حول قلوب بنی آدم لنظروا الی ملکوت السماوات If the devils did not circle around the hearts of the children of Adam, they would behold the kingdom of the heavens. This is why for travelers on the path of truth, the first condition is the purification of the self and piety. Without these, a person remains lost in the darkness of illusion and misguidance. As the Qur’an states: ھدیً للمتقین These divine verses are guidance for the God-fearing. This also points to the same reality. We have often observed that those who approach the verses of the Qur’an with prejudice, stubbornness, and pre-existing individual or group conclusions impose their desires upon these verses instead of perceiving their true meaning. In other words, they seek in the Qur’an what they wish to find, not what Allah has revealed. Thus, rather than the Qur’an becoming a cause of their guidance, it increases their deviation. However, it is not the Qur’an that causes this, but rather their rebellious passions. Allah’s command is: فأما الذين آمنوا فزادتهـم إيمـانًا وهم يستبشرون وأما الذين في قلوبهم مرضٌ فزادتهـم رجسًا إلى رجسهم وماتوا وهم كافرون As for those who believed, it increased them in faith, and they rejoiced. But as for those in whose hearts is disease, it increased them in impurity, and they died while they were disbelievers. (Tawbah — 124, 125) Therefore, it must be stated explicitly that the purpose of the verse under discussion is not that one should simply recite "أعوذ بالله من الشيطان الرجيم" and leave it at that — rather, it is necessary that this invocation transforms into reflection, and reflection into awareness; and with every verse read, seek refuge from Allah that no satanic whisper may come between us and the life-giving words of the Divine.

The term “رجیم” is derived from the root “رجم”, which originally signifies being struck or stoned, and subsequently came to denote one who is accursed or driven away. This expression serves as a reminder of the episode in which God commanded Satan to prostrate before Adam, yet he refused out of arrogance. This arrogance created a barrier between him and the proper perception of reality, to the extent that he considered himself superior to Adam and declared that he had been created from fire while Adam had been created from clay. Through this rebellion and pride, he went so far as to object to the divine command—an objection that led to his disbelief and expulsion from the divine presence. By employing the term “رجیم”, the Qurʾān seeks to convey that, at the time of reciting the Qurʾān, one must free oneself from arrogance and prejudice, lest one fall into a state similar to that of Satan, wherein instead of attaining the perception of truth, one descends into error and disbelief.

In the verses under consideration, people are divided into two groups: one group falls under the influence of Satan, while the other is free from his domination. For each of these groups, two characteristics are mentioned. Those who remain beyond the control of Satan are characterized by faith and trust in God; that is, in terms of belief they are exclusively devoted to God, and in practical conduct they rely upon Him in all matters. Their dependence is not placed upon weak human beings, nor upon caprice and desire, nor upon prejudice or obstinacy. In contrast, those who fall under the control of Satan are, first, those who accept his guardianship and leadership (يَتَوَلَّوْنَهُ), and second, in practical terms, they treat him as a شریک in obedience, meaning that they follow his commands in place of the command of God. It cannot, however, be denied that there are individuals who attempt to place themselves among the first group, yet due to distance from divine guidance, the influence of a corrupt environment, or other factors, they fall into the second group. In any case, these verses once again emphasize that Satan’s domination over human beings is not coercive or inevitable; rather, it is human beings themselves who create the conditions for his influence and open the doors of their hearts to him.

For every task, a particular method and proper procedure is required; especially for benefiting from a great book such as the Qurʾān, specific modes and etiquettes are essential. Accordingly, the manners (ādāb) and conditions for reciting and deriving benefit from the Qurʾān have themselves been explained within the Qurʾān. First, it is stated: “لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ”—none touch it except the purified. This expression may refer to outward purity, meaning that one should not touch the text of the Qurʾān without ritual purification. It may also indicate that only those who are inwardly purified from moral impurities can truly comprehend the meanings and realities of these verses, for corrupt traits veil human perception and prevent one from witnessing the beauty of truth. Second, at the commencement of reciting the Qurʾān, one should seek refuge in God from Satan, as stated: “فَإِذَا قَرَأْتَ الْقُرْاٰنَ فَاسْتَعِذْ بِاللّٰهِ مِنَ الشَّيْطَانِ الرَّجِيمِ”. In a narration from Imām al‑Ṣādiq (ʿalayhi al‑salām), when asked how to implement this command, he replied: “أستعیذ بالسمیع العلیم من الشیطان الرجیم”—I seek refuge in the All‑Hearing, All‑Knowing God from Satan, the accursed. In another narration, during the recitation of Sūrat al‑Fātiḥah, it is reported: “أعوذ بالله السمیع العلیم من الشیطان الرجیم، وأعوذ بالله أن یحضرون”. As has been stated, this seeking of refuge is not merely verbal; it must penetrate the depths of the soul. During recitation, one must distance oneself from satanic traits and draw near to divine qualities, so that the obstacles that hinder understanding are removed and the truths of revelation become accessible. Third, the Qurʾān should be recited with tartīl, that is, in a measured and reflective manner: “وَرَتِّلِ الْقُرْاٰنَ تَرْتِيلًا”. In a ḥadīth, Imām al‑Ṣādiq (ʿalayhi al‑salām) explains that the Qurʾān should not be recited hastily or in a fragmented manner; rather, when encountering verses describing punishment, one should pause, reflect, and seek refuge from the Fire. Fourth, reflection and contemplation upon the Qurʾān are emphasized: “أَفَلَا يَتَدَبَّرُونَ الْقُرْاٰنَ”. It is reported that the companions of the Prophet learned the Qurʾān in small portions, and would not proceed until they had understood and implemented what had been revealed (Biḥār al‑Anwār, j 92, p. 106). Another narration states: “أعربوا القراٰن والتمسوا غرائبه”—recite the Qurʾān with clarity and seek out its profound meanings (Biḥār al‑Anwār, j 92, p. 106). In another narration from Imām al‑Ṣādiq (ʿalayhi al‑salām), it is stated: “لقد تجلّى الله لخلقه في كلامه ولكنهم لا يبصرون”—God has manifested Himself to His creation in His speech, yet they do not perceive. This indicates that only those with awakened insight and reflective understanding can perceive the divine beauty embedded within the Qurʾān. Fifth, those who listen to the Qurʾān also have a responsibility: they must listen attentively and remain silent in a manner that allows for reflection. It is stated: “وَإِذَا قُرِئَ الْقُرْاٰنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ”—when the Qurʾān is recited, listen to it and remain silent so that you may receive mercy (al‑Aʿrāf 204). Beyond these, numerous additional etiquettes are mentioned in Islamic traditions, such as reciting the Qurʾān with a beautiful voice, which enhances its psychological and spiritual impact. However, the present discussion is not the place for further elaboration (see Biḥār al‑Anwār, j 92, p. 190).

See ayat 105 for tafseer.

See ayat 105 for tafseer.

See ayat 105 for tafseer.

See ayat 105 for tafseer.

Ibn Abbas says: Sometimes a verse would be revealed containing a strict command, and then another verse would follow with a relatively easier ruling. The scheming polytheists would say: Muhammad PBUH & His Pure Progeny is mocking his companions and acting on his own accord; today he commands one thing and then forbids it. These matters indicate that Muhammad PBUH & His Pure Progeny says everything from himself and not from God. In this context, the first verse provides a response to them.

In the preceding verses, the discussion centered on the Qurʾān and the manner of benefiting from it. The verses under consideration continue to address issues related to the Qurʾān, particularly the objections raised by the polytheists against the divine verses. It is stated: وَإِذَا بَدَّلْنَـآ اٰيَةً مَّكَانَ اٰيَةٍ ۙ وَّاللّـٰهُ اَعْلَمُ بِمَا يُنَزِّلُ قَالُـوٓا اِنَّمَآ اَنْتَ مُفْتَـرٌ ۚ بَلْ اَكْثَرُهُـمْ لَا يَعْلَمُوْنَ—when We replace one verse with another, in accordance with divine wisdom, they say: you fabricate falsehood; yet most of them do not understand. In reality, they lack awareness of the purpose and function of the Qurʾān. They do not realize that the Qurʾān seeks to construct a society—one that is progressive, prosperous, free, and elevated in its spiritual standing. For such aims, gradual transformation is often necessary. Just as a physician modifies a prescription in accordance with the condition of the patient, divine guidance also proceeds in stages, adapting to the evolving needs of society. Without such a method, the ultimate objective of moral and social development cannot be achieved. In response to their misunderstanding, the next verse declares: قُلْ نَزَّلَهٝ رُوحُ الْقُدُسِ مِنْ رَّبِّكَ بِالْحَقِّ—say: the Spirit of Holiness has brought it down from your Lord in truth. The term “رُوحُ الْقُدُسِ” refers to Jibrāʾīl, the faithful bearer of revelation, who conveys both the abrogating and abrogated verses, all of which are united in a single objective—guiding and nurturing human society. Accordingly, it is stated: لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ—so that it may strengthen those who believe, and serve as guidance and glad tidings for the المسلمين. The distinction between مؤمنين and مسلمين is noteworthy: faith pertains to inner conviction, while Islam relates to outward submission. The strengthening of faith and the attainment of guidance often require gradual and developmental programs, which explains the presence of abrogation within the Qurʾān. The verse then addresses another accusation of the opponents: وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّمَا يُعَلِّمُهُ بَشَرٌ—they claim that a human being teaches him. Various names have been suggested in this regard, yet all such claims are refuted decisively: لِّسَانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌّ وَهَٰذَا لِسَانٌ عَرَبِيٌّ مُّبِينٌ. The person they refer to does not possess eloquence in Arabic, whereas the Qurʾān is revealed in clear and eloquent Arabic. If their claim concerns the wording of the Qurʾān, then it is impossible for one lacking mastery of the language to produce such inimitable expression. If it concerns its meanings, the question remains: who has expressed these profound truths in such unparalleled form? Both the linguistic brilliance and the depth of its teachings indicate a source beyond human capability. The accusations of the polytheists, therefore, arise not from genuine inquiry but from disbelief, prejudice, and hostility toward truth. Accordingly, it is stated: إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللّٰهِ لَا يَهْدِيهِمُ اللّٰهُ وَلَهُمْ عَذَابٌ أَلِيمٌ—those who do not believe in the signs of God are not guided, and for them is a painful punishment. Their condition reflects an inner state that renders them incapable of receiving guidance. Finally, it is declared: إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللّٰهِ وَأُولَٰئِكَ هُمُ الْكَاذِبُونَ—it is those who do not believe in God’s signs who fabricate falsehood; they are the true liars. Thus, the Qurʾān turns their accusation upon them: those who deny truth despite clear evidence, and who obstruct others from it through baseless allegations, are themselves guilty of falsehood.

The final verse under discussion is among the most striking and admonitory verses of the Qurʾān. It addresses the grave moral vice of falsehood and places those who lie in the category of those who deny the signs of God. Although the verse specifically concerns fabricating falsehood against God and His Messenger (ṣallā Allāhu ʿalayhi wa ālihi wa sallam), the general reprehensibility of lying is clearly established from it. In this context, the ethical perspective of Islam regarding falsehood may be outlined as follows: 1. Truthfulness and trustworthiness as signs of faith: Truthfulness and the fulfillment of trust are among the clearest indicators of faith and noble character, even more telling than outward acts of worship. Imām al‑Ṣādiq (ʿalayhi al‑salām) stated that one should not judge a person merely by prolonged bowing and prostration, as such acts may become habitual; rather, one should consider the truthfulness of speech and the faithful discharge of trust (Safīnat al‑Biḥār, root ṣidq, from al‑Kāfī). 2. Falsehood as the root of all sins: Islamic traditions describe lying as the key to all wrongdoing. Imām ʿAlī (ʿalayhi al‑salām) stated that truth leads to righteousness and righteousness leads to Paradise (Mishkāt al‑Anwār, Ṭabrisī, p. 157). Another narration reports from Imām al‑Bāqir (ʿalayhi al‑salām) that God has placed locks upon all forms of evil and has made their keys certain corrupting influences; yet falsehood is worse even than those influences, as it opens the way to every vice (al‑Kāfī, vol. 2, p. 254). Likewise, Imām al‑ʿAskarī (ʿalayhi al‑salām) described lying as the key that unlocks all moral corruption (Jāmiʿ al‑Saʿādāt, vol. 2, p. 233). The relationship between lying and other sins is evident: one who commits wrongdoing must often resort to lying to conceal it. In this way, falsehood removes internal restraint, whereas truthfulness acts as a safeguard against sin. This is illustrated in a narration in which a man confessed multiple sins before the Prophet, who instructed him first to abandon lying. By committing himself to truthfulness, the man found himself compelled to abandon all other sins as well. 3. Falsehood as the foundation of hypocrisy: Truthfulness reflects harmony between inner belief and outward expression, whereas lying signifies a contradiction between what is inward and outward. Thus, it becomes a source of hypocrisy. The Qurʾān states: “فَأَعْقَبَهُمْ نِفَاقًا فِى قُلُوبِهِمْ… بِمَا كَانُوا يَكْذِبُونَ”… indicating that breaking divine covenants and engaging in falsehood gives rise to hypocrisy within the heart (al‑Tawbah 78). 4. Incompatibility of lying and faith: Islamic teachings make it clear that lying and true faith cannot coexist. In a well‑known narration, the Prophet was asked whether a believer could exhibit cowardice or miserliness, and he affirmed that such weaknesses may occur. However, when asked whether a believer could be a habitual liar, he replied in the negative (Jāmiʿ al‑Saʿādāt, vol. 2, p. 322). Similarly, Imām ʿAlī (ʿalayhi al‑salām) stated that a person cannot truly taste the essence of faith until he abandons falsehood in all its forms, whether serious or in jest (Mishkāt al‑Anwār, p. 156). 5. Loss of trust and social consequences: Truthfulness is the foundation of social trust, while falsehood undermines this essential bond. When lying becomes prevalent, trust disappears, social cohesion is weakened, and cooperation among individuals collapses. This ethical principle is emphasized in Islamic teachings, where trustworthiness is regarded as indispensable for social stability. Imām ʿAlī (ʿalayhi al‑salām) warned against associating with those who lie, likening them to a mirage that distorts reality—making the distant seem near and the near seem distant (Nahj al‑Balāghah, Kalimāt Qiṣār, p. 37). In summary, the Qurʾān and Islamic teachings portray falsehood not merely as a single moral failing but as a foundational vice that leads to spiritual corruption, hypocrisy, social disintegration, and alienation from divine guidance.

See ayat 111 for tafseer.

See ayat 111 for tafseer.

See ayat 111 for tafseer.

See ayat 111 for tafseer.

See ayat 111 for tafseer.

Some exegetes have reported, regarding the shaʾn al‑nuzūl of the first verse, that it was revealed concerning a particular group of Muslims who had fallen into the hands of the polytheists. The disbelievers compelled them to express disbelief and shirk in opposition to Islam. Among them were ʿAmmār, his father Yāsir, his mother Sumayyah, Ṣuhayb, Bilāl, and Khabbāb. The parents of ʿAmmār displayed remarkable steadfastness in this trial, remaining firm upon their faith, and were ultimately killed. ʿAmmār, however, being young, uttered what the polytheists demanded. When this news reached the Muslims, some reproached ʿAmmār in his absence and claimed that he had abandoned Islam. The Messenger of God (ṣallā Allāhu ʿalayhi wa ālihi wa sallam) responded by saying: “إن عمارًا ملئ إيمانًا من قرنه إلى قدمه واختلط الإيمان بلحمه ودمه”—ʿAmmār is filled with faith from head to foot, and faith is intermingled with his flesh and blood. Shortly thereafter, ʿAmmār came to the Prophet, tears flowing from his eyes. The Prophet asked him what had happened. He replied that the polytheists had not left him until he had uttered words of disrespect concerning the Prophet and spoken favorably of their idols. The Messenger of God wiped away his tears and said: if they capture you again, say whatever they demand (in order to preserve your life). At that moment, the verse was revealed: “مَن كَفَرَ بِاللّٰهِ مِن بَعْدِ إِيمَانِهِ إِلَّا مَن أُكْرِهَ…” This verse thus clarified the matter (Majmaʿ al‑Bayān).

In the preceding verses, the conduct of the polytheists and disbelievers was discussed. The verses under consideration continue that discourse and refer to another group among the disbelievers—namely, those who turn away from Islam (murtaddīn). It is stated: مَنْ كَفَرَ بِاللّـٰهِ مِنْ بَعْدِ اِيْمَانِهٓ ٖ اِلَّا مَنْ اُكْرِهَ وَقَلْبُهٝ مُطْمَئِنٌّ بِالْاِيْمَانِ وَلٰكِنْ مَّن شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْـهِـمْ غَضَبٌ مِّنَ اللّـٰهِۖ وَلَـهُـمْ عَذَابٌ عَظِيْـمٌ—those who disbelieve in God after having believed, except those compelled while their hearts remain firm in faith; but those who willingly open their hearts to disbelief, upon them is the غضب of God and for them is a great punishment. In reality, two distinct groups are identified here. One group consists of those who fall into the grip of oppressive enemies who do not respond to rational discourse; under coercion and severe pressure, they may verbally express disbelief, while their hearts remain filled with faith. Such individuals are deserving of pardon and, in essence, have not committed a sin. This corresponds to taqiyya, which is permitted in order to preserve life and safeguard one’s capacity to serve the path of God. The second group consists of those who willingly and consciously open their hearts to disbelief and abandon their prior faith. For such individuals, there is the غضب الٰہی and a severe punishment. The term “غضب” may refer to deprivation from divine mercy and guidance in this world, while “عذاب عظیم” indicates punishment in the Hereafter. The language employed concerning such apostasy is therefore extremely severe and emphatic. The next verse explains the reason for their apostasy: ذٰلِكَ بِاَنَّـهُـمُ اسْتَحَبُّوا الْحَيَاةَ الدُّنْيَا عَلَى الْاٰخِرَةِ—they preferred worldly life over the Hereafter, and thus reverted to disbelief; and God does not guide such people (وَاَنَّ اللّـٰهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ). In summary, their attachment to material interests led them to regret their faith and return to denial. The following verse further clarifies their condition: اُولٰٓئِكَ الَّذِينَ طَبَعَ اللّـٰهُ عَلَىٰ قُلُوبِهِمْ وَسَمْعِهِمْ وَاَبْصَارِهِمْ—their hearts, hearing, and sight have been sealed, so that they are deprived of perceiving truth. Consequently, وَأُولٰٓئِكَ هُمُ الْغَافِلُونَ—they are truly heedless. This sealing (ṭabʿ) denotes a state in which repeated wrongdoing and persistent deviation have closed the avenues of understanding, rendering the individual incapable of recognizing truth. The natural consequence of such a state is expressed in the next verse: لَا جَرَمَ أَنَّهُمْ فِي الْاٰخِرَةِ هُمُ الْخَاسِرُونَ—surely they are the losers in the Hereafter. Alongside these two groups, a third category is mentioned: those who, having been deceived or subjected to trial, later repent and demonstrate the sincerity of their repentance through decisive action. It is stated: ثُمَّ اِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا اِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَّحِيمٌ—for those who, after being subjected to trial, migrated, strove, and remained steadfast, your Lord is Forgiving and Merciful. Finally, as a general admonition, attention is directed toward the Day of Judgment: يَوْمَ تَاْتِي كُلُّ نَفْسٍ تُجَادِلُ عَنْ نَّفْسِهَا—a day when every soul will be concerned only with defending itself. At that stage, individuals may initially deny their deeds or attempt to shift blame to others, yet such efforts will be futile. The ultimate principle is stated: وَتُوَفَّى كُلُّ نَفْسٍ مَّا عَمِلَتْ وَهُمْ لَا يُظْلَمُونَ—every soul will be fully recompensed for what it has done, and no injustice will be done to them.

The trained and exemplary Muslims formed under the guidance of the Prophet (صلى الله عليه وآله وسلم) demonstrated remarkable patience and endurance in the face of persecution. As noted earlier, ʿAmmār’s father, Yāsir, refused to utter even a single word acceptable to the adversaries; his heart was filled with faith in God and devotion to the Prophet, and he sacrificed his life in that very cause. ʿAmmār himself, however, under compulsion, uttered what the polytheists required, but he was then overwhelmed with distress and remorse. He considered himself at fault and found no peace until the Prophet reassured him that his act, performed under coercion to preserve life, was legally permissible. Similarly, in the account of Bilāl, it is reported that when he embraced Islam and stood firmly in its defense, the polytheists subjected him to severe torture. They would drag him under the scorching sun, place a heavy stone upon his chest, and demand that he utter words of polytheism. Despite this extreme suffering, he persistently proclaimed: “Aḥad, Aḥad” (God is One, God is One), and even declared that if there were words more hateful to his oppressors, he would utter those as well ([Tafsīr Fī Ẓilāl al‑Qurʾān, vol. 5, p. 384]). Likewise, Ḥabīb ibn Zayd al‑Anṣārī was captured by Musaylimah al‑Kadhdhāb, who asked him whether he bore witness that Muḥammad (صلى الله عليه وآله وسلم) was the Messenger of God. He affirmed this. When asked whether he testified that Musaylimah was God’s messenger, he responded with disdain that he could not even hear such a claim. He was then brutally dismembered, yet remained unwavering in his resolve ([Tafsīr Fī Ẓilāl al‑Qurʾān, vol. 5, p. 384]). Such powerful and deeply moving accounts are abundant in early Islamic history, particularly among the early Muslims and the companions of Ahl al‑Bayt (عليهم السلام). For this reason, scholars have stated that in certain circumstances it is permissible—even if it involves risking one’s life—not to resort to taqiyya and instead to openly resist, especially when the preservation and elevation of Islam are at stake. Nonetheless, there is no doubt that taqiyya itself remains permissible, and in some situations even obligatory. Contrary to the assumption of uninformed individuals, taqiyya is not a sign of weakness, fear, or submission to hostile forces. Rather, it represents a calculated strategy for preserving human resources and protecting the lives of believers in situations where such preservation is necessary for the continuation of the cause. This principle is also reflected in broader human practice: minority groups resisting oppressive majorities often adopt concealed methods, operate discreetly, and protect their identity to ensure the continuity of their mission. No rational perspective would endorse the unnecessary self‑destruction of such groups when preservation ensures future strength. Thus, taqiyya, even prior to its articulation as an Islamic teaching, represents a logical and strategic response to oppression. Islamic traditions describe it as a protective measure; for example, Imām al‑Ṣādiq (عليه السلام) is reported to have said: “التقية ترس المؤمن والتقية حرز المؤمن”—taqiyya is the shield and protection of the believer (Wasāʾil al‑Shīʿah, vol. 11, ḥadīth 6). The comparison to a shield indicates that it is meant to be employed in circumstances of conflict for defense and protection. This also explains why some narrations describe taqiyya as a central element of religious practice—it functions as a means of safeguarding the community and its mission. However, it is important to note that taqiyya is not absolute; there are circumstances in which it becomes impermissible, particularly when it leads to the destruction of the faith itself or results in greater corruption. In such cases, abandoning taqiyya and accepting the consequences becomes necessary. In summary, taqiyya is a principled and situational strategy grounded in rationality and ethical purpose, aimed at preserving faith, life, and the broader mission of truth under conditions of coercion and danger.

Islam does not adopt a harsh approach regarding those who have not accepted Islam (here, we mean the People of the Book). Islam continuously invites them through logical preaching and calls them towards itself. If they do not accept it but wish to live peacefully with Muslims under the conditions of the dhimma (protected status), Islam not only grants them security but also undertakes the protection of their lives, wealth, and legitimate interests. However, those who accept Islam and then apostatize face a very strict attitude from Islam because this act causes destabilization of the Islamic society. This act is considered a form of rebellion against the Islamic government and its system and often indicates ill intent. It leads to the secrets of the Islamic community falling into the hands of its enemies. In any case, a natural apostate (مرتد فطری) is one whose parents include at least one Muslim at the time of their conception, or in simpler terms, one born to Muslim parents, who then renounces Islam. If this is proven before an Islamic court, Islam permits their blood to be shed. Their property should be divided among their heirs. The ruling for their wife is that she must separate from him. Apparently, their repentance is not accepted. In other words, these three rulings apply to such a person in every circumstance. However, if they truly repent, Allah's forgiveness will be granted. (However, if a woman commits this sin, her repentance will be accepted unconditionally.) If the apostate is not born to Muslim parents, they will be given a chance for repentance. If they repent, it will be accepted and all punishments will be lifted. Those who are unaware of the actual meaning may consider the political ruling regarding a natural apostate as harshness, imposition of belief, and deprivation of freedom of thought. But they should reflect on the fact that these rulings do not apply to anyone who internally holds the belief but does not express it. These rulings apply only to those who express and propagate apostasy, i.e., those who raise the banner of rebellion against the existing government. Upon careful consideration, it becomes clear that this strictness is not without reason. This issue does not contradict freedom of thought and opinion, and as mentioned, similar laws exist in many Eastern and Western countries. Islam also considers the point that Islam should be accepted through logic and reason. Particularly for a person born to a Muslim father or mother and raised in an Islamic environment, it is highly unlikely that they have not understood the essence of Islam. Therefore, the apostasy of such a person is more akin to conspiracy and betrayal than to misunderstanding or failure to comprehend reality, and such a person deserves such punishment. Additionally, remember that these rulings are not based on one or two individuals but require consideration of the overall and general circumstances. (Explanatory Note: There is a difference of opinion among commentators regarding the structure of the phrase "مَن كفرَ باللهِ . . . . . ." Some consider it to be an explanation or clarification of the preceding sentence. Technically, it replaces the phrase "الذين لا يؤمنون بآيات الله" (those who do not believe in the signs of Allah). Some consider it to be a subject with the predicate omitted. Their view is that its complete form was: "مَن كفرَ باللهِ من بعد إيمانه فعليهم غضبٌ من الله ولهم عذابٌ عظيم" And in reality, the punishment part of the conditional is omitted because the following sentence indicates it. The fourth possibility, which appears to be the best, is that the predicate for this subject is the very sentence present in the verse and is not omitted, and "لكن من شرح بالكفر صدراً" is a fresh clarification of the subject, since the exceptional sentence has created a separation between the subject and predicate. Such expressions are also found in the literature of other languages. For example, in Persian, we might say: "جو شخص ایمان لانے کے بعد کافر ہو جائے البتہ ان افراد کے استثناء کے ساتھ کہ جو دباؤ کی وجہ سے ایسا کریں اور ان کا دل ایمان سے معمور ہو ـــــــــــــــــــــــــــــ جی ہاں؛ ایسے لوگ کہ جو اسلام کے بعد کافر ہوں ان پر اللہ کا غضب ہوگا" (Reflect on this.)

See ayat 114 for tafseer.

See ayat 114 for tafseer.

In the preceding verses, the ingratitude of certain communities toward the blessings of God was discussed. The verses under consideration present, through a concrete historical illustration, the consequence of denying divine favors. It is stated: وَضَرَبَ اللّٰهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللّٰهِ فَأَذَاقَهَا اللّٰهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ—God presents the example of a town that enjoyed security and tranquility, with abundant provision coming to it from every direction; yet it showed ingratitude for the blessings of God, so God caused it to taste the garment of hunger and fear on account of what they used to do. This community was not only endowed with material prosperity but also with spiritual blessings. A messenger from among themselves came to them, inviting them toward the truth and completing the divine argument, yet they denied him (وَلَقَدْ جَاءَهُمْ رَسُولٌ مِّنْهُمْ فَكَذَّبُوهُ). Consequently, divine punishment overtook them while they were engaged in wrongdoing (فَأَخَذَهُمُ الْعَذَابُ وَهُمْ ظَالِمُونَ). Having observed such a vivid and instructive example, the lesson is clear: one must not follow the path of those ungrateful and unjust people. Thus it is commanded: فَكُلُوا مِمَّا رَزَقَكُمُ اللّٰهُ حَلَالًا طَيِّبًا وَاشْكُرُوا نِعْمَتَ اللّٰهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ—eat from what God has provided for you, lawful and pure, and give thanks for His blessings, if it is Him alone that you worship. In essence, the passage establishes a fundamental moral and social principle: gratitude for divine blessings leads to security, stability, and prosperity, whereas ingratitude results in deprivation, fear, and decline.

In the verses under discussion, mention is made of a populated and prosperous place, and it is explained that the people of this settlement, due to ingratitude for blessings, became afflicted with fear, hunger, and a bad outcome. For this reason, the word "مثلاً" (for example) is used. Moreover, the verbs mentioned are in the past tense, which indicates that such an event actually took place. In this regard, exegetes have debated whether a general example is intended here or an actual event that holds an external reality is being narrated. Those who support the latter possibility have also discussed the question of where this region was located. Some believe that it refers to the land of Makkah, and perhaps the phrase "يَّاْتِيْـهَا رِزْقُـهَا رَغَدًا مِّنْ كُلِّ مَكَانٍ" (its provision comes to it abundant from every place) supports this likelihood, because saying this implies that the necessities were not produced in that area but were brought to it from outside. Apart from this, in Surah Al-Qasas, verse 57, it is said: يَجِيئُهَا ثَمَرَاتُ كُلِّ شَيْءٍ (All kinds of fruits come to it) Certainly, this statement fits well with the interpretation that this region is the land of Makkah. However, the difficulty lies in the historical fact that there is no clear record of such an event occurring in Makkah where one day it was very peaceful and secure, and the next day famine and insecurity severely encompassed it. Some other exegetes say that this story is related to a group of Bani Israil, who lived in a populated area and fell into famine and insecurity due to ingratitude for blessings. Perhaps this is the hadith transmitted from Imam al-Sadiq (peace be upon him), in which he said: "A group of Bani Israil lived very prosperously until they used to make small statues out of their food and sometimes even clean their bodies with them, but ultimately their condition reached such a point that they were forced to eat the same food polluted with filth. This is the very matter about which Allah says in the Qur’an: يَّاْتِيْـهَا رِزْقُـهَا رَغَدًا مِّنْ كُلِّ مَكَانٍ..." (Reference: Tafsir Noor al-Thaqalayn, vol. 3, p. 91. Note that the above hadith is from Al-Ayyashi and its chains are mursal.) Similar narrations have also been narrated from Imam al-Sadiq (peace be upon him) and from Tafsir Ali ibn Ibrahim, though their chains cannot be relied upon; otherwise, the issue would be clear. (Reference: Tafsir Noor al-Thaqalayn, vol. 3, p. 91; note that the above hadith is from Al-Ayyashi and its chains are mursal.) It is also possible that the aforementioned verse refers to the incident of the people of Saba’, who lived in the fertile lands of Yemen. The Qur’an narrates their story in Surah Saba’, verses 15 to 19, describing that they lived in a very lush region with gardens full of fruits, surrounded by security and peace. They lived a pure and wholesome life but fell into pride, rebellion, and ingratitude for blessings, which caused their land to become desolate. They dispersed here and there and became a lesson for the whole world. The phrase "يَّاْتِيْـهَا رِزْقُـهَا رَغَدًا مِّنْ كُلِّ مَكَانٍ" is not necessarily proof that the area itself was not green and fertile. It may mean that "every place" refers to the surrounding regions and towns, and we know that the produce of a wide area is often brought to the city or central settlement. It is also important to note that there is no objection to the possibility that the verse under discussion points to all of these examples. In any case, history mentions many such areas that faced similar outcomes. Therefore, no significant difficulty remains regarding the interpretation of the verse, although due to dissatisfaction about pinpointing a specific region, some exegetes have treated it as a general example. However, the apparent meaning of these verses does not correspond to that interpretation; rather, all their interpretations indicate a real event.

In the verses under consideration, three defining characteristics of that prosperous and flourishing region are described. The first of these is security and stability (امن و امان). This is followed by the condition of tranquility and contentment in life, and the third characteristic is that abundant provision continually reaches it. These three attributes, in the order presented in the verse, reflect a natural sequence and a relationship of cause and effect. For as long as security is absent, no individual can live a peaceful and stable life in any location; and until these two conditions are realized, no one can engage seriously and productively in economic activity or the pursuit of livelihood. This principle serves as a lesson both for us and for all those who wish for their land to be prosperous and free in every respect. To achieve this objective, the foremost requirement is security. Thereafter, the people of a region must possess hope and confidence regarding their future. Only then does the stage of economic activity and development arise. However, these three material blessings attain their full perfection only when they are harmonized with spiritual blessings such as faith and tawḥīd. For this reason, after mentioning these three blessings, the verse states: وَلَقَدْ جَاءَهُمْ رَسُولٌ مِّنْهُمْ — a messenger from among themselves was sent to guide them. Thus, alongside material prosperity, they were also endowed with spiritual guidance through a messenger of their own kind, entrusted with directing them toward the truth (Tafsīr al‑Mīzān, jild 12, p. 388).

It is noteworthy that in describing the consequence of ingratitude for divine blessings, the verse states: “فَأَذَاقَهَا اللّٰهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ”—God made them taste the garment of hunger and fear. In this expression, on the one hand, hunger and fear are likened to a “garment,” and on the other hand, instead of stating that this garment was “put upon” them, the verb “to taste” is employed. This striking formulation has led exegetes to reflect deeply upon its meaning. It is possible that certain metaphors may appear unfamiliar or surprising in one language, while in another they convey a subtle and meaningful nuance. For example, the notion of “tasting clothing” may seem unusual; however, as reported, Ibn al‑Aʿrābī was asked whether clothing can be tasted. The reply attributed to Ibn Rawandī was that even if one doubts the prophetic mission, one cannot deny the eloquence of the Arabic language in which such expressions are meaningful (Tafsīr Fakhr al‑Dīn al‑Rāzī, jild 20, p. 128). In essence, this expression points to the fact that famine and insecurity enveloped them just as a garment surrounds and clings to the body. At the same time, hunger and fear were imposed upon them with such intensity that it was as though they were directly experiencing and “tasting” them. This conveys the severity of deprivation and the depth of insecurity. Thus, just as earlier their entire existence had been immersed in security and prosperity, later, due to their ingratitude for divine blessings, their lives became equally surrounded by poverty, hunger, and fear.

As has been indicated in the above narration, during a time of prosperity this community became so immersed in arrogance and heedlessness that they misused beneficial and honorable food, employing it even for unworthy purposes. As a consequence, God afflicted them with famine and fear. This account serves as a warning for all individuals and societies who live surrounded by divine blessings, so that they may realize that every form of extravagance, excess, and waste of نعمت is a serious offense—indeed, a grave moral failing. It is a warning for those who habitually discard surplus food as refuse, and for those who prepare excessive quantities of food far beyond need—such that even those in need cannot benefit from what remains. It is likewise a warning for those who hoard food commodities with the intention of selling them at higher prices, even allowing them to spoil rather than distributing them at reduced cost or freely. All such actions are subject to divine accountability, and at the very least, their consequence is the deprivation of blessings. The significance of this issue becomes even clearer when one recognizes that the food resources available on the earth are not inherently insufficient; rather, alongside existing production, there also exist individuals in need. Any imbalance—whether excess or negligence—results in the deprivation of others. For this reason, Islamic traditions have emphasized this matter strongly. It is reported from Imām al‑Ṣādiq (ʿalayhi al‑salām) that his father would disapprove of wiping one’s hands without regard for the remaining traces of food; instead, out of respect for sustenance, he would carefully remove even small remnants. If a child left food in his bowl, it would be cleaned completely. He himself stated that even if a small piece of food fell from the dining spread, he would search for it—so much so that others would find it remarkable. He further stated that previous communities were granted abundant blessings, but due to their ingratitude and unnecessary waste of food, God withdrew His blessings and subjected them to famine (Tafsīr Nūr al‑Thaqalayn, jild 3, p. 91; summarized meaning).

See ayat 119 for tafseer.

See ayat 119 for tafseer.

See ayat 119 for tafseer.

See ayat 119 for tafseer.

The previous verses discussed the pure blessings of Allah and the gratitude due for them. The verses under discussion continue this discourse. Now, mention is made of those things that are truly prohibited (haram) as well as those which people have declared forbidden as innovations (bid’ah) in the religion of Allah. It is stated: Among the foods related to animals, Allah has forbidden four things: carrion, blood, pork, and that animal which is slaughtered in the name of other than Allah (إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ). (Explanatory note: The term "muharramat" is derived from the root words "ahl" and "ihlal," which in turn come from "hilal," meaning to pronounce loudly upon sighting the moon. The polytheists used to pronounce the names of idols loudly while slaughtering animals; hence it is referred to as "uhl" or "ahl."). The wisdom behind the prohibition of carrion, blood, and pork has been detailed in the exegesis of Surah Al-Baqarah, verse 173 (refer to the first volume for that specific verse). It is not hidden from anyone in this age how highly contaminated these three things are. Carrion is a source of various germs; blood, compared to all other body components, is even more contaminated with germs; and pork also carries many dangerous diseases. Aside from all this, as explained in the exegesis of Surah Al-Baqarah, eating blood and pork causes not only physical harm but also psychological and moral corruption, leaving their hormones as lasting imprints on the human body. Since carrion is not slaughtered, blood does not flow out from it; therefore, eating it causes the harms of both carrion and of consuming blood. As for those animals that are slaughtered in the name of other than Allah—(today we say Bismillah in place of this, but they used to pronounce the names of idols)—their prohibition is certainly not based on health concerns, but this command has moral and spiritual aspects. We know that the rulings of halal and haram in Islam are not solely for physical health but also have spiritual dimensions. Their purpose is the refinement of the self and they are prohibited considering ethical matters. Sometimes, things are declared haram merely for the protection of societal order, such as animals slaughtered without mentioning the name of Allah. The prohibition of such acts is also moral, since this command is on one hand a struggle against polytheism and idol-worship, and on the other hand an encouragement to focus on the Creator of these blessings. Incidentally, from this verse and the subsequent verses, the overall point is that Islam prescribes a moderate path in the matter of consuming meat. Islam neither declares it entirely forbidden as Hinduism does with leafy vegetables, nor does it permit the unrestricted consumption of every kind of meat as in the age of ignorance or in the attitudes of some so-called civilized people today (who even eat lizards, crabs, and all sorts of insects).

In the preceding verses, the discussion concerned the reprehensibility of breaking covenants and swearing false oaths. The present verses continue this analysis and expand upon the issue of what is declared lawful and unlawful. A question arises here: why does the verse appear to restrict prohibition to only four categories, whereas it is known that other animals are also forbidden, such as predatory animals or certain types of aquatic creatures? Moreover, other Qurʾānic passages mention additional prohibitions, for example in Sūrat al‑Māʾidah (3). The answer lies in the nature of the restriction in this verse. The use of ḥaṣr here is of the type known as ḥaṣr iḍāfī (relative restriction), not absolute restriction. The purpose is to negate the unfounded innovations of the polytheists, who had arbitrarily declared certain animals lawful or unlawful. Thus, the meaning is: “these are the true prohibitions, not those that you have fabricated.” It is also possible that the four categories mentioned constitute the fundamental prohibitions, while other restrictions are derivative or secondary in nature, further clarified through Prophetic tradition. Following the established Qurʾānic method, an exception is then introduced. It is stated: فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَّلَا عَادٍ فَاِنَّ اللّٰهَ غَفُوْرٌ رَّحِيْمٌ—whoever is compelled by necessity, without seeking indulgence or transgressing limits, incurs no sin, for God is Forgiving and Merciful. The terms “باغ” and “عاد” indicate, respectively, intentional pursuit of pleasure or exceeding the necessary limit. Thus, necessity permits only a minimal, life‑preserving exception. The verse then addresses the broader issue of fabricating religious rulings: وَلَا تَقُوْلُوْا لِمَا تَصِفُ اَلْسِنَتُكُمُ الْكَذِبَ هٰذَا حَلَالٌ وَّهٰذَا حَرَامٌ لِّتَفْتَرُوْا عَلَى اللّٰهِ الْكَذِبَ—do not falsely declare with your tongues that something is lawful or unlawful so as to fabricate lies against God. This condemns the baseless legal innovations prevalent among the polytheists, who would designate portions of their produce or livestock for idols while shaping doctrines through mere conjecture. A warning is then issued: إِنَّ الَّذِيْنَ يَفْتَرُوْنَ عَلَى اللّٰهِ الْكَذِبَ لَا يُفْلِحُوْنَ—those who fabricate falsehood against God will not attain success. Any falsehood is destructive, but falsehood attributed to God carries even greater consequences. The next verse clarifies that any apparent benefit gained from such behavior is temporary: مَتَاعٌ قَلِيْلٌ وَلَهُمْ عَذَابٌ أَلِيْمٌ—a brief worldly enjoyment, followed by a painful punishment. The phrase “متاع قليل” indicates fleeting advantage, derived either from material gain, self‑interest, or the maintenance of social dominance through false teachings. A further clarification concerns additional dietary restrictions imposed upon the Jews: وَعَلَى الَّذِيْنَ هَادُوْا حَرَّمْنَا مَا قَصَصْنَا عَلَيْكَ مِنْ قَبْلُ—as explained in Sūrat al‑Anʿām (146), these prohibitions were imposed as a consequence of their ظلم and disobedience. Thus, such restrictions were not arbitrary but punitive in nature, reaffirming the principle that divine law operates with wisdom and justice, not caprice. The verse concludes with an important principle: وَمَا ظَلَمْنَاهُمْ وَلٰكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ—God did not wrong them; rather, they wronged themselves. Finally, the passage opens the way of return: ثُمَّ إِنَّ رَبَّكَ لِلَّذِيْنَ عَمِلُوا السُّوٓءَ بِجَهَالَةٍ ثُمَّ تَابُوا مِن بَعْدِ ذٰلِكَ وَأَصْلَحُوا إِنَّ رَبَّكَ مِن بَعْدِهَا لَغَفُوْرٌ رَّحِيْمٌ. Those who commit wrongdoing in ignorance, yet subsequently repent and reform, will find God Forgiving and Merciful. Three important points emerge here: 1. Sin is often rooted in ignorance, which can be corrected through awareness. 2. True repentance is not merely verbal remorse but requires practical reform (islāḥ). 3. Divine mercy becomes accessible after sincere repentance and rectification. The repeated emphasis through expressions such as “ثُمَّ” and “مِن بَعْدِ ذٰلِكَ” underscores that forgiveness is contingent upon genuine transformation, not mere verbal claims.

See ayat 124 for tafseer.

See ayat 124 for tafseer.

See ayat 124 for tafseer.

See ayat 124 for tafseer.

We have already stated that the subject of the Surah is the description of blessings, and its purpose is to awaken the human spirit of gratitude so that one may come towards the recognition of the One who bestows these blessings. In the verses under consideration, the perfect example of gratitude to God is mentioned, that is, the heroic fighter and standard-bearer of the school of monotheism, Hazrat Ibrahim (peace be upon him). His mention is also distinctive because Muslims in general, and Arabs in particular, regard Hazrat Ibrahim (peace be upon him) as their first leader and guide. Among his great and brave human attributes, five are pointed out here: 1. First, it is stated: إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً Hazrat Ibrahim (peace be upon him) was a nation in himself. Regarding why Hazrat Ibrahim is called an "‘Ummah" (nation), the exegetes have stated various points. Four of these are noteworthy: (1) Hazrat Ibrahim (peace be upon him) was a great leader, guide, and teacher for humanity. For this reason, he is called an ‘Ummah, because ‘Ummah here is used in the sense of a passive participle meaning one whom people follow and whose leadership people accept. (2) Hazrat Ibrahim (peace be upon him) was such a personality that he was a nation unto himself. Sometimes, the personality of a person radiates light in so many rays that his status surpasses that of one, two, or many individuals, and his personality equals that of a great nation. There is a spiritual connection in both these meanings because the true leader of a community shares in the deeds of all and is essentially the embodiment of the community. (3) In an environment where there was no worship of God and where all were submerged in the whirlpool of idolatry and polytheism, Ibrahim alone was a monotheist and worshiper of the One God. Hence, he alone was a nation, and the idolaters of that era were a separate nation. (4) Hazrat Ibrahim (peace be upon him) was the source of the existence of a nation; therefore, he is called an ‘Ummah. There is no objection to this that this small word “nation” carries within it all these vast meanings. Yes! Ibrahim (peace be upon him) was a nation. ––––––––––––––––– He was a great leader. ––––––––––––––––– He was a nation-building brave man. ––––––––––––––––– In an environment where no one breathed monotheism, he was the great standard-bearer of monotheism. (Explanatory Note: Among the narrated hadiths about Hazrat Abdul Muttalib are the words: “He will be raised up on the Day of Resurrection as a single nation, radiant like kings and bearing the marks of the prophets.” Because Abdul Muttalib supported and aided monotheism in an environment of polytheism and idolatry, he will be resurrected as a nation on the Day of Judgment; his radiance will be like that of just rulers and he will have the signs of the prophets.) (Safinat al-Bihar, vol. 2, p. 139). An Arab poet says: لَيْسَ عَلَى اللهِ بِمُسْتَنْكَرٍ أَنْ يَجْمَعَ الْعَالَمَ فِي وَاحِدِ 2. His second characteristic was that he was an obedient servant of Allah (قَانِتًا لِلَّهِ). 3. He always walked on the straight path and the way of truth (حَنِيفًا). 4. He was never among the polytheists. In every aspect of his thought, in every corner of his heart, and in every aspect of his life, only the light of Allah was manifest (وَلَمْ يَكُن مِنَ الْمُشْرِكِينَ). 5. Besides all these attributes, he was such a brave man that he was grateful for all the blessings of Allah (شَاكِرًا لِّأَنْعُمِهِ). ––––––––––––––––––––––––––––––––––––––– After describing these five attributes, their significant consequences are mentioned: 1) Allah chose Ibrahim for prophethood and the preaching of the call (اجتبہ). 2) Allah guided him to the straight path and protected him from all kinds of slips and deviations (وَهَدَاهُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ). We have reiterated many times that divine guidance is always based on merit and eligibility, which is manifested from the person himself. No one is granted anything without capacity and accountability. Hazrat Ibrahim (peace be upon him) received this guidance for the same reason. 3) We granted him good in this world (وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً). In a broad sense, "حسنة" (good) implies every kind of goodness and virtue. It ranges from the position of prophethood and messengership to good offspring and so forth. 4) And in the Hereafter, he is among the righteous (وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ). Although Ibrahim is the leader of the righteous, the Qur'an states that he is among the righteous. This is a sign of the greatness of the status of the righteous because despite all his exalted ranks, Ibrahim is still counted among them. Indeed, Hazrat Ibrahim himself prayed to Allah: رَبِّ هُمْ لِي حُكْمًا وَالْحِقْنِي بِالصَّالِحِينَ “My Lord! Grant me judgment and join me with the righteous.” (Ash-Shu‘ara 26:83) 5) Along with these attributes, another distinction that Allah granted Hazrat Ibrahim was that his school and… [Text ends here.]The religion was not only for the people of their time but was meant for all time. Especially for the Islamic Ummah, it has been established as an enlightening system, as the Quran states: "Then We revealed to you to follow the religion of Abraham, inclining toward truth" (ثُـمَّ اَوْحَيْنَـآ اِلَيْكَ اَنِ اتَّبِــعْ مِلَّـةَ اِبْـرَاهِيْـمَ حَنِيْفًا). (Explanatory Note: The term "Hanif" refers to a person who abandons crooked and deviant paths and turns towards the correct and straight path. In other words, a "Hanif" is one who turns away from distorted and erroneous worlds and ways to the straight path of Allah—the صراطِ مستقیم (Straight Path), which is a religion harmonious with human nature. Due to this harmony, it is considered the straight path. Therefore, the term "Hanif" contains a subtle indication of the naturalness of Tawhid (monotheism).) It is emphasized once again that Abraham was not among the polytheists (وَمَا كَانَ مِنَ الْمُشْرِكِيْنَ). Reflecting on these verses prompts a question: If Islam is the religion of Abraham and Muslims follow the practices of Abraham in many matters, including the respect for Friday (Jumu’ah), then why do the Jews regard Saturday as a sacred day and observe it as a holiday? The answer to this question is found in the last verse under discussion, which states: The Sabbath (and the laws regarding what is forbidden on the Sabbath) was imposed on those who differed among themselves (اِنَّمَا جُعِلَ السَّبْتُ عَلَى الَّـذِيْنَ اخْتَلَفُوْا فِيْهِ) as a form of punishment. They further differed regarding it; some accepted this punishment and fully ceased work on that day, while others were negligent and continued their affairs. The event is such that Prophet Musa (Moses), peace be upon him, instructed Bani Israel to respect Friday and to observe it as a day of rest, according to the religion of Abraham. However, they made excuses and preferred Saturday instead. Therefore, Allah appointed Saturday as their day but applied it with strictness, enacting many limits and conditions. Thus, it is stated that the command to rest on Saturday is not to be accepted as a commendable tradition because it is basically a severe punishment. The strongest argument in this regard is that the Jews themselves disagreed about this chosen day; some uphold its sanctity and respect it, while others disregard it and continue their business, thus incurring divine punishment. It is also possible that the verse under discussion refers to the innovations of the polytheists regarding the food of animals, because from the preceding discussion, the question arises why the prohibitions among Jews are not present in Islam. The answer given is that those prohibitions were a punishment. Then arises another question: Why did such rulings exist among the Jews? For example, why was catching fish on Saturday forbidden for them, whereas it is not forbidden in Islam? The answer remains the same: it was a punishment for them. In any case, these verses relate to Surah Al-A’raf, verses 163 to 166, which pertain to the “People of the Sabbath.” This has been explained in Tafseer Namuna, Volume 6. (Reference: see page 356, Urdu translation of Tafseer Namuna, Volume 6). There, it is detailed how they used to fish on the Sabbath, the divine test related to this ruling, and the severe punishment faced by those Jews who opposed it. Moreover, it should be noted that “Sabbath” essentially means resting from work to take a break, and Saturday was called “Yawm as-Sabt” because the Jews refrained from general business on that day. Later, the same name remained among Muslims, although Saturday is not a day of rest in Islam. At the end of the verse, it is stated: Allah will judge between them on the Day of Resurrection regarding what they used to differ about (وَاِنَّ رَبَّكَ لَيَحْكُمُ بَيْنَـهُـمْ يَوْمَ الْقِيَامَةِ فِيْمَا كَانُـوْا فِيْهِ يَخْتَلِفُوْنَ). As previously indicated, one purpose of the Day of Resurrection will be to resolve all disputes because it will be the Day of Manifestation and Revelation, when all truths will be revealed, veils lifted, and the truth concerning every issue and matter will become evident.

See ayat 128 for tafseer.

See ayat 128 for tafseer.

See ayat 128 for tafseer.

In this sūrah, numerous verses address the conduct of polytheists, Jews, and, more broadly, all opposing groups. This discourse appears at times in a gentle tone and at others with sharp intensity; particularly in the concluding verses under discussion, it attains greater depth and firmness. These final verses of Sūrat al‑Naḥl present important ethical directives, including instructions concerning logical and reasoned dialogue, the manner of engaging opponents, the principles of retribution and forgiveness, and the proper response to adversarial schemes. These directives constitute a comprehensive framework applicable across all times and contexts. The discourse, in essence, revolves around ten fundamental principles: 1. It is first stated: ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ—invite to the way of your Lord with wisdom. The term ḥikmah denotes knowledge, reasoning, and rational argument. Thus, the first step in inviting others to truth is the use of sound logic and well‑founded reasoning, appealing to the intellectual faculties and awakening reflective thought. 2. The invitation should also be accompanied by good exhortation: وَالْمَوْعِظَةِ الْحَسَنَةِ. This reflects engagement with human emotions and moral sensitivities. While ḥikmah addresses intellect, al‑mawʿiẓah al‑ḥasanah appeals to feeling and conscience, guiding the majority through heartfelt moral encouragement, provided it is delivered with gentleness and dignity. 3. Furthermore: وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ—engage them in dialogue in the best manner. This applies where misconceptions already exist. Debate must be conducted with truthfulness, justice, and respect, free from arrogance, misrepresentation, or humiliation. The verse concludes: إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ. Human responsibility is to present truth through these methods; ultimate guidance rests with God alone. 1. If opposition escalates to aggression, then balanced retribution is permitted: وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ—punish to the extent of the harm received, without excess. 2. However, patience and forgiveness remain superior: وَلَئِن صَبَرْتُمْ لَهُوَ خَيْرٌ لِّلصَّابِرِينَ. The example of the Prophet (صلى الله عليه وآله وسلم), especially at the time of Uḥud and later at the conquest of Mecca, demonstrates the highest form of restraint and magnanimity, which ultimately transformed adversaries into allies. 3. True patience must be for the sake of God: وَاصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللّٰهِ. Such endurance is sustained only through divine support. 4. One must not grieve excessively over rejection: وَلَا تَحْزَنْ عَلَيْهِمْ. Disappointment should neither lead to despair nor agitation; perseverance must continue. 5. Nor should one be distressed by hostile schemes: وَلَا تَكُ فِي ضَيْقٍ مِّمَّا يَمْكُرُونَ. Adversarial strategies cannot ultimately obstruct the path of truth when it is grounded in faith and wisdom. 6. Divine support accompanies those who uphold taqwā: إِنَّ اللّٰهَ مَعَ الَّذِينَ اتَّقَوْا. Here, taqwā includes observing ethical conduct even toward enemies—upholding justice, avoiding excess, and adhering to moral limits even in conflict. 7. Finally: وَالَّذِينَ هُم مُّحْسِنُونَ—God is with those who practice iḥsān. Responding to wrongdoing with goodness can transform even hostile opponents into sincere allies. These ten principles together form a comprehensive framework for engagement with opposition, encompassing intellectual, emotional, ethical, and practical dimensions. They demonstrate that Islam advocates neither passive tolerance alone nor unrestrained confrontation, but a balanced approach guided by wisdom, justice, restraint, and compassion.

As noted at the beginning of this sūrah, one of its most prominent features is the extensive reference to the diverse blessings of God—whether material or spiritual, outward or inward, individual or collective. For this reason, it has been described as the “Sūrah of Blessings.” A close examination of its verses reveals that approximately forty major and minor material and spiritual blessings are mentioned. These are enumerated below, with the emphasis that their primary purpose is to direct attention toward tawḥīd and the greatness of the Creator, and subsequently to strengthen human inclination toward the Bestower of these blessings and to awaken a sense of gratitude toward Him. 1. The creation of the heavens (خلق السموات). 2. The creation of the earth (والارض). 3. The creation of livestock (والانعام خلقھا). 4. The production of clothing from their wool and hides (لکم فیھا دفء). 5. Other benefits derived from animals (و منافع). 6. Consumption of meat from them (ومنھا تأکلون). 7. The aesthetic and economic value derived from them (ولکم فیھا جمال). 8. Their use for transportation (وتحمل اثقالکم… والخیل والبغال والحمیر لتركبوھا). 9. Guidance to the straight path (وعلی اللہ قصد السبیل). 10. The sending down of rain from the sky and its use for drinking (وھو الذی انزل من السماء ماء لکم منہ شراب). 11. The growth of pastures through it (ومنہ شجر فیہ تسیمون). 12. The growth of crops, olives, dates, grapes, and all kinds of fruits (ینبت لکم بہ الزرع والزیتون والنخیل والاعناب ومن کل الثمرات). 13. The subjugation of night and day (وسخر لکم اللیل والنھار). 14. The subjugation of the sun and the moon (والشمس والقمر). 15. The subjugation of the stars (والنجوم). 16. The diversity of creatures created on the earth (وما ذرأ لکم فی الارض مختلفاً الوانہ). 17. The subjugation of the seas for obtaining fresh meat and ornaments (وھو الذی سخر البحر لتأکلوا منہ لحماً طریاً وتستخرجوا منہ حلیۃ تلبسونھا). 18. The movement of ships across the water (وتری الفلک مواخر فیہ). 19. The establishment of mountains to stabilize the earth (والقی فی الارض رواسی ان تمید بکم). 20. The creation of rivers (وانھاراً). 21. The establishment of pathways (وسبلاً). 22. The creation of signs for navigation (وعلامات). 23. Guidance by the stars at night (وبالنجم ھم یھتدون). 24. Reviving the earth after its death through rain (واللہ انزل من السماء ماء فاحیا بہ الارض بعد موتھا). 25. The production of pure milk between digested matter and blood (نسقیکم مما فی بطونہ من بین فرث و دم لبناً خالصاً سائغاً للشاربین). 26. Products derived from dates and grapes (ومن ثمرات النخیل والاعناب تتخذون منہ سکراً و رزقاً حسناً). 27. Honey as a healing nourishment (فیہ شفاء للناس). 28. The creation of spouses from among human beings (واللہ جعل لکم من انفسکم ازواجاً). 29. The blessing of offspring (وجعل لکم من ازواجکم بنین و حفدۃ). 30. The provision of all kinds of pure sustenance (و رزقکم من الطیبات). 31. The faculty of hearing (وجعل لکم السمع). 32. The faculty of sight (والابصار). 33. The faculty of understanding and intellect (والافئدۃ). 34. Permanent dwellings (واللہ جعل لکم من بیوتکم سکناً). 35. Portable dwellings such as tents (وجعل لکم من جلود الانعام بیوتاً). 36. Household furnishings and utilities made from wool, hair, and hides (ومن اصوافھا و اوبارھا واشعارھا اثاثاً و متاعاً الی حین). 37. The provision of shade (واللہ جعل لکم مما خلق ظلالاً). 38. Shelter within the mountains (وجعل لکم من الجبال اکناناً). 39. Garments that protect from heat (وجعل لکم سرابیل تقیکم الحر). 40. Protective armor for battle (و سرابیل تقیکم بأسکم). Following this enumeration of blessings, the Qurʾān states: كَذَٰلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ—thus does God complete His blessings upon you so that you may submit to His command.

It should be clearly understood that the mention of divine blessings in this sūrah—and throughout the Qurʾān—is not intended as a form of reproach, self‑assertion, or a means of gaining recognition, for God is exalted above all such needs and is entirely independent of His creation. Rather, the purpose of this enumeration is constructive, educational, and reformative: to guide humanity toward its highest possible level of material and spiritual development and perfection. A clear indication of this purpose is found in the recurring concluding phrases of many preceding verses. Despite their diversity, these expressions consistently relate to human growth and moral formation. For example: - After mentioning the subjugation of the seas, it is said: لَعَلَّكُمْ تَشْكُرُونَ — so that you may give thanks. - After referring to the blessings of mountains, rivers, and pathways, it is stated: لَعَلَّكُمْ تَهْتَدُونَ — so that you may be guided. - After mentioning the revelation of the Qurʾān, it is said: وَلَعَلَّهُمْ يَتَفَكَّرُونَ — so that they may reflect. - Upon referring to the faculties of hearing, sight, and understanding, the verse concludes: لَعَلَّكُمْ تَشْكُرُونَ — so that you may give thanks. - After mentioning the completion of divine blessings: لَعَلَّكُمْ تُسْلِمُونَ — so that you may submit. - After commanding justice and beneficence and forbidding corruption: لَعَلَّكُمْ تَذَكَّرُونَ — so that you may take heed. In these instances, five principal aims are indicated: 1. Gratitude (تشكر) 2. Guidance (تهتدون) 3. Reflection (يتفكرون) 4. Submission to divine command (تسلمون) 5. Remembrance and admonition (تذكرون) These aims are interconnected. A human being begins with reflection and contemplation; when forgetfulness occurs, reminder becomes necessary; this awakens gratitude toward the Giver of blessings; subsequently, guidance to the right path is attained; and finally, one submits fully to the divine command. Thus, these five stages form a chain leading to human perfection. There remains no doubt that the collective or individual mention of these blessings is directed solely toward achieving human excellence and development. O Lord, Your countless blessings encompass our entire being, yet we have not truly recognized You. Grant us insight and perception that illuminate the paths leading to Your knowledge, and bestow upon us the capacity to traverse the path of Your love. Guide us to the station of true gratitude. O Lord, You know our needs better than we know them ourselves. Grant us the ability to become as You desire us to be, and enable us to surpass the expectations of others concerning us. This concludes the exposition of Sūrat al‑Naḥl.