Maryam

See ayat 6 for tafseer.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

“In the opening of this Surah, we encounter the disjointed letters “كهيعص.” Since we have previously discussed the disjointed letters at the beginning of three different Surahs (Surah al‑Baqarah, Surah Āl‑ʿImrān, and Surah al‑Aʿrāf) in detail, there is no need to repeat that discussion here. What is relevant in this context is that, in Islamic sources, two categories of reports are found regarding the interpretation of these letters. The first category of narrations interprets each of these letters as an اشاره to one of the exalted divine names: the letter “كاف” refers to “كافي” (the All‑Sufficient), “هاء” to “هادي” (the Guide), “ياء” to “ولي” (the Guardian), “عين” to “عالم” (the All‑Knowing), and “صاد” to “صادق الوعد” (the One true to His promise). The second category of narrations interprets these letters in relation to the events of Karbala and the uprising of Imam Ḥusayn (عليه السلام): “كاف” refers to “كربلا,” “هاء” to the destruction and martyrdom of the family of the Prophet, “ياء” to Yazīd, “عين” to thirst, and “صاد” to the patience and steadfastness of Imam Ḥusayn and his devoted companions. As has already been indicated, Qur’anic expressions can carry multiple meanings simultaneously, sometimes referring both to past and future realities without contradiction. To restrict them to a single interpretation may lead to various difficulties in understanding their context and scope. After these letters, the Surah begins with the account of حضرت زكريا (عليه السلام): “ذِكْرُ رَحْمَةِ رَبِّكَ عَبْدَهُ زَكَرِيَّا.” This refers to the remembrance of the mercy of your Lord upon His servant Zakariyyā. At a time when he was deeply distressed due to the absence of offspring, he turned to God in solitude and invoked Him in a hidden supplication: “إِذْ نَادَىٰ رَبَّهُ نِدَاءً خَفِيًّا.” He said: “رَبِّ إِنِّي وَهَنَ الْعَظْمُ مِنِّي” — my bones, which are the support and strongest part of my body, have become weak, “وَاشْتَعَلَ الرَّأْسُ شَيْبًا” — and my head has been filled with gray hair. The comparison of old age to flames spreading over the head is both vivid and eloquent; just as fire spreads rapidly and leaves behind ashes, so too old age overtakes the body and leaves its visible mark. He further said: “وَلَمْ أَكُن بِدُعَائِكَ رَبِّ شَقِيًّا” — I have never been disappointed in my supplications to You. This implies that, throughout his life, he had experienced the acceptance of his prayers and now hoped for continued divine favor in his advanced age. He then expressed his concern: “وَإِنِّي خِفْتُ الْمَوَالِيَ مِن وَرَائِي” — I fear those who will remain after me, and “وَكَانَتِ امْرَأَتِي عَاقِرًا” — my wife is barren. Therefore, he prayed: “فَهَبْ لِي مِن لَّدُنكَ وَلِيًّا” — grant me from Yourself a successor, “يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ” — who will inherit from me and from the family of Yaʿqūb, “وَاجْعَلْهُ رَبِّ رَضِيًّا” — and make him pleasing in Your sight. Thus, the supplication combines both a sense of personal need and concern for the continuity of divine guidance, expressed with humility, hope, and complete reliance upon divine mercy.”

Islamic exegetes have engaged in extensive discussion regarding the meaning of the term “inheritance” (ارث) in this context. One group has held that it refers to material inheritance, while another interprets it as indicating the inheritance of prophethood and spiritual مقام. Some have also suggested a comprehensive interpretation that encompasses both meanings. Many Shi‘i scholars have preferred the first interpretation (material inheritance), whereas a number of scholars among the Ahl al‑Sunnah have favored the second interpretation (spiritual inheritance). Others, such as Sayyid Quṭb in Fī Ẓilāl and Ālūsī in Rūḥ al‑Maʿānī, have adopted the third, inclusive interpretation. Those who restrict the meaning to material inheritance base their view on the apparent sense of the word “ارث,” which, in the absence of contextual indicators, generally denotes the inheritance of property. Although the Qur’an occasionally employs this term in a metaphorical or spiritual sense, such usage is accompanied by contextual clues; for example, in the verse: “ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا” (Surah Fāṭir 32). Furthermore, some narrations indicate that among the Children of Israel, many offerings and endowments were brought to the Jewish scholars (احبار), and حضرت زکریا (علیه السلام) was among their leaders. It is also noted that his wife, being from the lineage of Ḥaḍrat Sulaymān (علیه السلام), may have inherited considerable wealth. حضرت زکریا (علیه السلام) feared that this wealth might fall into the hands of unworthy individuals who would misuse it for corruption. Hence, he prayed for a righteous son who would oversee and properly administer it. The well‑known narration from حضرت فاطمة الزهراء (علیها السلام), in which she argues before the first caliph regarding Fadak by citing this verse, serves as further support for the interpretation of material inheritance. On the other hand, those who interpret the term in a spiritual sense rely on various internal and external indications: First, it is considered unlikely that a prophet of the stature of حضرت زکریا (علیه السلام) would be so concerned about worldly wealth, particularly when he adds the supplication “واجعلہ رب رضیا,” clearly indicating a desire for spiritual excellence in the heir. Second, subsequent verses emphasize the noble spiritual qualities of حضرت یحییٰ (علیه السلام), including prophethood, rather than material considerations. Third, in Surah Āl ʿImrān (3:39), the context of his supplication is linked to his witnessing the divine favors bestowed upon حضرت مریم (علیها السلام), inspiring him to pray for a pure progeny: “هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ…” Fourth, certain narrations from the Prophet (صلی اللہ علیہ و آلہ وسلم) support a spiritual understanding. One such narration, reported through Imam Ṣādiq (علیه السلام), explains that the true inheritance granted by God to a believer is a righteous offspring who continues in obedience after him. Furthermore, those favoring the spiritual interpretation argue that although the apparent meaning of “ارث” may suggest material inheritance, this is not definitive, as the Qur’an frequently employs the term in non‑material contexts. In response, those who support the material interpretation argue that حضرت زکریا (علیه السلام) was not concerned with wealth for personal reasons, but rather for its proper use in the welfare of society. Given that significant resources were under his authority, it was reasonable for him to seek a worthy successor to prevent misuse by unworthy individuals. The spiritual attributes mentioned for حضرت یحییٰ (علیه السلام) do not contradict this interpretation; rather, they support it. A righteous, God‑fearing heir would be best suited to employ such wealth in the path of truth and collective benefit. Accordingly, a balanced conclusion may be drawn: the term “ارث” here may possess a comprehensive meaning that includes both material inheritance and the inheritance of spiritual مقام. The contextual indicators from the verses, together with the narrations, support such an inclusive understanding. The phrase “إني خفت الموالي من ورائي” (“I feared my relatives after me”) is also compatible with both interpretations. If unworthy individuals were to gain control over wealth, it would lead to فساد; similarly, if guidance and leadership were entrusted to unsuitable persons, it would result in serious deviation. Thus, حضرت زکریا (علیه السلام)’s concern can be understood in both dimensions. The well‑known narration of حضرت فاطمة الزهراء (علیها السلام) also aligns with this comprehensive interpretation.

In this phrase, exegetes have raised a linguistic question: the verb “نادٰی” implies calling out loudly, whereas “خفی” denotes something hidden; thus, at first glance, the two expressions appear incompatible. However, if we note that “خفی” in this context does not mean “soft” or “low in volume,” but rather “hidden” or “concealed,” the apparent contradiction is resolved. Accordingly, it is entirely consistent that حضرت زکریا (علیه السلام), while alone in seclusion—where no one else was present—addressed God with a loud invocation, even though it remained hidden from others. Some exegetes have further suggested that this supplication took place during the darkness of night, at a time when people were asleep and unaware (بحوالہ: تفسیر قرطبی، جلد ۶). In addition, the later expression “فخرج علی قومہ من المحراب” (“Zakariyyā came out to his people from the mihrab”) has been taken by some commentators as evidence that this supplication occurred in a place of seclusion (بحوالہ: تفسیر المیزان، جلد ۱۴).

"The phrase 'Grant me from Yourself an heir who will inherit from the family of Jacob' is based on the fact that the wife of Zakariya (peace be upon him) was the maternal aunt of Maryam (peace be upon her), the mother of Isa (peace be upon him). This woman’s lineage reached back to Jacob (peace be upon him) because she was among the descendants of Salman bin Dawud, who was from the progeny of 'Yahuda,' the son of Jacob (peace be upon him). (Reference: Tafseer Majma' al-Bayan, Volume 6, under the verse)."

See ayat 11 for tafseer.

“These verses describe the acceptance of the supplication of حضرت زکریا (علیه السلام) in the divine presence. This acceptance was accompanied by a special manifestation of divine grace and favor. It is stated: “يا زكريا إنا نبشرك بغلام اسمه يحيى لم نجعل له من قبل سميا” — O Zakariyyā, We give you glad tidings of a son whose name is Yaḥyā, one for whom no equivalent has been made before. It is indeed striking that God responds to His servant’s supplication in such a manner: by granting glad tidings, informing him of the result of his prayer, bestowing upon him a son, and even assigning the child’s name Himself. Furthermore, it is declared that this child is unique in several respects, with no precedent before him. Although the phrase “لم نجعل له من قبل سميا” appears, on the surface, to indicate that no one previously bore this name, the significance extends beyond a mere nominal distinction. It suggests that no one before him possessed the same combination of distinctive qualities, as indicated by lexical authorities. Certainly, many great prophets existed before حضرت یحییٰ (علیه السلام) who were superior to him. However, this does not preclude that he possessed particular distinguishing attributes unique to him. حضرت زکریا (علیه السلام), however, did not consider the apparent and natural means sufficient for the realization of such a promise. Therefore, he sought clarification from the divine presence, saying: “قال رب أنى يكون لي غلام وكانت امرأتي عاقرا وقد بلغت من الكبر عتيا” — My Lord, how can I have a son when my wife is barren and I have reached extreme old age? The term “عاقر” denotes a woman incapable of bearing children, while “عتيا” refers to the advanced state of old age characterized by physical weakness and decline. In response, the divine message came: “قال كذلك قال ربك هو علي هين” — Thus it will be; your Lord says that it is easy for Me. This is a reminder that the One who created human beings from nothing is fully capable of granting a child even in such circumstances: “وقد خلقتك من قبل ولم تك شيئا” Regarding the speaker in the phrase “قال كذلك قال ربك,” some exegetes suggest that it may refer to the angels who conveyed the glad tidings. However, the apparent meaning suggests that it is God Himself speaking, as the ultimate source of the message, even if angels serve as intermediaries. Upon receiving this glad tiding, حضرت زکریا (علیه السلام) was filled with joy, yet, like حضرت ابراہیم (علیه السلام), he sought an additional sign for greater reassurance of the heart. He said: “رب اجعل لي آية” — My Lord, appoint for me a sign. The response was: “آيتك ألا تكلم الناس ثلاث ليال سويا” — Your sign shall be that, despite your being physically sound, you will not speak to people for three nights, while retaining full ability to remember and glorify God. This sign was remarkable: it detached him from ordinary interaction while enhancing his spiritual connection with God, enabling him to devote himself fully to gratitude and remembrance. After receiving this sign, حضرت زکریا (علیه السلام) came out from his place of worship to his people and indicated to them: “فخرج على قومه من المحراب فأوحى إليهم أن سبحوا بكرة وعشيا” — Glorify God in the morning and evening. This reflects that the blessing granted to him was not merely personal, but held significance for the entire community, strengthening their faith and inspiring collective gratitude. Thus, both the granting of the child and the associated signs served as manifestations of divine power aimed at deepening ایمان among the الناس.”

“حضرت یحییٰ (علیه السلام) is mentioned in the Qur’an in Surah Āl‑ʿImrān, al‑Anʿām, Maryam, and al‑Anbiyā’, appearing a total of five times. He was one of the great prophets of God, and among his distinguishing qualities was that he attained the station of prophethood in childhood. God granted him, at that early age, such clarity of intellect and brilliance of understanding that he became worthy of bearing this عظیم responsibility. Among his distinctive qualities, the Qur’an alludes in Surah Āl‑ʿImrān (3:39) to his being described as “حصور.” As previously explained, this term derives from the root “حصر,” meaning one who is restrained or contained, and in this context—according to some narrations—indicates refraining from marriage. This distinction is understood either as an expression of his exceptional chastity and purity, or as a consequence of his life conditions, which required him to travel frequently in the mission of conveying the divine message, thereby living a life of celibacy similar to that of عیسیٰ (علیه السلام). Another possible interpretation is that “حصور” refers to one who has renounced worldly desires and passions, representing a high degree of asceticism (زہد). However, it should be noted that abstaining from marriage in itself is not inherently a virtue, as Islamic teaching encourages marriage. Historical and religious sources indicate that حضرت یحییٰ (علیه السلام) was closely related to حضرت عیسیٰ (علیه السلام), their mothers being sisters. Christian sources further state that حضرت یحییٰ (علیه السلام) administered a ritual of baptism to عیسیٰ (علیه السلام), which is why he is often referred to as “John the Baptist.” When حضرت عیسیٰ (علیه السلام) declared his prophethood, حضرت یحییٰ (علیه السلام) affirmed his mission. There is no indication that حضرت یحییٰ (علیه السلام) possessed a distinct divine scripture. The statement “يا يحيى خذ الكتاب بقوة” is understood as referring to adherence to the Torah revealed to حضرت موسٰی (علیه السلام). It is also reported that some groups attribute a scripture to him, and that certain communities may consider themselves his followers. Several qualities were shared between حضرت یحییٰ (علیه السلام) and حضرت عیسیٰ (علیه السلام), including extreme asceticism, exceptional purity, miraculous birth, and close familial relation. Islamic narrations also point to similarities between حضرت یحییٰ (علیه السلام) and حضرت امام حسین (علیه السلام). It is reported from امام زین العابدین (علیه السلام) that during the journey of Karbala, امام حسین (علیه السلام) would frequently recall حضرت یحییٰ (علیه السلام) and his martyrdom, stating that among the signs of the insignificance of the world in the sight of God is that the head of یحییٰ بن زکریا (علیه السلام) was presented to an immoral woman among the Children of Israel. Thus, in several aspects, the martyrdom of امام حسین (علیه السلام) bears resemblance to that of حضرت یحییٰ (علیه السلام). Even their names are described as unique and unprecedented, and in both cases, their period of gestation is reported to have been shorter than usual.”

“This term refers to a specific place within a place of worship that is designated for the leader of prayer (Imam). Two explanations have been given for its designation: The first is that it is derived from the root harb (حرب), meaning “war,” because the mihrab is, in reality, the place where one engages in struggle and combat against Satan and the lower self. The second explanation is that mihrab in the language denotes the most elevated position within an assembly, as it is typically located at the upper or foremost part of the place of worship; hence, it was given this name. Some have also stated that, contrary to the common arrangement found today, the mihrab among the Children of Israel was situated somewhat above ground level, accessed by steps, and enclosed by walls on all sides, such that those within it were not visible from outside. The expression “فخرج على قومه من المحراب” mentioned in the preceding verses, particularly considering the use of the word “على,” which ordinarily indicates elevation, supports this interpretation.”

See ayat 15 for tafseer.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

“In the preceding verses, it was shown how God granted حضرت زکریا (علیه السلام), in old age, the righteous son حضرت یحییٰ (علیه السلام). Subsequently, in the verses under discussion, we encounter an important divine command addressed directly to یحییٰ: “يا يحيى خذ الكتاب بقوة” — O Yaḥyā, hold fast to the Book with firmness. Exegetes commonly understand “الكتاب” here to refer to the Torah, and many have even asserted consensus on this point. Others, however, have suggested the possibility that he may have possessed a specific scripture of his own—similar in nature to the Psalms of Dāwūd—though not one introducing a new religion or law. In any case, “holding the Book firmly” signifies the complete and resolute implementation of the revealed scripture and its teachings with strong determination and unwavering resolve. It entails acting upon all its contents and employing every available material, spiritual, individual, and collective capability in order to establish and propagate its teachings. Fundamentally, no revealed system or doctrine can be sustained without the strength, commitment, and capacity of its adherents. This principle thus serves as a lesson for all believers and seekers on the path of God. Following this command, ten distinct blessings are mentioned that God either directly bestowed upon حضرت یحییٰ (علیہ السلام) or enabled him to acquire through divine grace: First, “وَآتَيْنَاهُ الْحُكْمَ صَبِيًّا” — He was granted wisdom, judgment, and understanding in childhood. Second, “وَحَنَانًا مِّن لَّدُنَّا” — He was endowed with compassion and mercy from God; “حنان” denotes tenderness, affection, and inclination toward others. Third, “وَزَكَاةً” — He was granted purity of soul and action. This term encompasses multiple dimensions, including righteousness, obedience, moral excellence, and spiritual refinement. Fourth, “وَكَانَ تَقِيًّا” — He was God‑conscious and avoided anything contrary to divine command. Fifth, “وَبَرًّا بِوَالِدَيْهِ” — He was kind, respectful, and devoted to his parents. Sixth, “وَلَمْ يَكُن جَبَّارًا” — He was not arrogant or domineering; he did not consider himself superior to others nor act unjustly. Seventh, “عَصِيًّا” — He was not disobedient or sinful. Finally, because of these noble attributes and distinguished qualities, it is declared: “وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا” — peace be upon him the day he was born, the day he dies, and the day he is raised alive. Thus, these verses combine divine command, moral instruction, and spiritual honor, presenting حضرت یحییٰ (علیه السلام) as a complete model of purity, devotion, humility, and steadfast adherence to revelation.”

As we have stated, in the phrase "یا یحییٰ خذ الکتاب بقوة," the word "قوة" encompasses a broad meaning that includes all material, intellectual, spiritual, and physical strengths. This itself illustrates the fact that the protection of divine religion, Islam, and the Quran is not possible through weakness, laziness, faltering, or negligence; rather, it can only be achieved within the powerful fortress of strength, power, and decisiveness. Although here the address is to Prophet Yahya (peace be upon him), this expression also seems to apply to others on different occasions in the Holy Quran. In Surah Al-A'raf, verse 145, Prophet Musa is commanded to hold the Torah with strength: فخذها بقوة And in Surah Al-Baqarah, verses 63 and 93, the same command is directed to all the Children of Israel: خذوا ما آتيناكم بقوة From this, it is understood that this is a general command applicable to everyone, not just to particular individuals. It is noteworthy that the same meaning, expressed in different words, is stated for all Muslims in Surah Al-Anfal, verse 60: وَأَعِدُّوا لَهُم مَّا اسْتَطَعْتُم مِّن قُوَّةٍ "Prepare against them whatever strength and power you can to intimidate the enemy." In any case, this verse is a response to all those who think that work can be accomplished through weakness and frailty or who wish to resolve difficulties by compromising with circumstances under all conditions.

The expression “سلامٌ عليه يوم وُلد ويوم يموت ويوم يُبعث حيًّا” indicates that in human existence there are three especially difficult and critical stages as one passes through different realms of being: 1. The day of entry into this world (يوم وُلد) 2. The day of death and transition to the realm of barzakh (يوم يموت) 3. The day of resurrection and being raised again (يوم يُبعث حيًّا) At each of these transitional moments, a person naturally encounters various forms of crisis and vulnerability. For this reason, God grants His specially chosen servants peace, safety, and protection at these stages, encompassing them within His divine care through all three of these turbulent passages. Although this expression appears explicitly in the Qur’an only in relation to حضرت یحییٰ (علیه السلام) and حضرت عیسیٰ (علیه السلام), there is a notable distinction: in the case of حضرت یحییٰ (علیه السلام), it is God Himself who pronounces this blessing, whereas in the case of حضرت عیسیٰ (علیه السلام), it is expressed by the prophet himself as a supplication. A narration reported from Imam ‘Ali ibn Musa al‑Riḍā (علیه السلام) further elaborates this meaning: the most frightening stages for human beings are these three—when one is born and encounters the world, when one dies and perceives the Hereafter and its inhabitants, and when one is resurrected and witnesses realities and judgments that were not manifest in worldly life. God granted security and reassurance to حضرت یحییٰ (علیه السلام) in all these stages, shielding him from fear and distress. This teaching reflects a profound theological insight: human life is not limited to a single phase, but consists of transitions across multiple existential domains, each with its own challenges. Divine “سلام” signifies not merely external safety, but an inner state of peace, reassurance, and protection that accompanies the faithful through these decisive stages. پروردگارا! ہمیں بھی ان تینوں حساس اور بحرانی مرحلوں میں اپنی سلامتی عطا فرما۔

It is true that the development of human intellect generally follows a gradual course and reaches maturity at a particular stage; however, it is also known that throughout history there have always existed exceptional individuals. Therefore, there is nothing implausible in God abbreviating this natural course for certain servants for specific purposes, bringing their intellectual and spiritual maturity to completion in a much shorter period. Just as children ordinarily require one or two years to learn how to speak, yet we know that حضرت عیسیٰ (علیه السلام) spoke in the earliest days of life, and that speech was profoundly meaningful and appropriate to a mature intellect, as will be discussed in the interpretation of the subsequent verses. From this, it becomes evident that the objection raised by some individuals regarding certain Imams in Shi‘i thought—namely, how they could attain the مقام of Imamate at a young age—is not valid. In one narration, it is reported from a companion of امام جواد (علیه السلام), named علی بن اسباط, that he said: I visited the Imam while he was still very young, and I carefully observed his stature and appearance so that I might accurately describe it upon returning to my companions in Egypt. While I was engaged in this thought, the Imam sat down and addressed me, as if aware of my inner reflections, saying: “O علی بن اسباط! What God has done in the matter of Imamate is similar to what He has done in Prophethood. He says: ‘وَآتَيْنَاهُ الْحُكْمَ صَبِيًّا’ (We granted him wisdom while still a child), and elsewhere He says: ‘حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً…’ Therefore, just as it is possible for God to grant wisdom to a person in childhood, it is also within His power to grant it at the age of forty.” This verse also provides a decisive response to those who argue that حضرت علی (علیه السلام) could not have been the first among men to believe in the Prophet (صلی اللہ علیہ و آلہ وسلم), on the grounds that he was only ten years old at that time, and that the faith of a ten‑year‑old child is not acceptable. It is also appropriate to mention here a narration concerning امام علی بن موسیٰ الرضا (علیه السلام). It is reported that when he was a child, some children approached him and invited him to join them in play, saying: “Come, let us play together.” He replied: “ما للعب خلقنا” (We have not been created for play). In connection with this, the verse is cited: ‘وَآتَيْنَاهُ الْحُكْمَ صَبِيًّا’. However, it should be noted that “لعب” here refers to frivolous and purposeless activity; games or activities that have a rational or beneficial objective are clearly outside the scope of this prohibition.

After recounting the story of حضرت یحییٰ (علیه السلام), the Qur’an proceeds to narrate the account of the birth of حضرت عیسیٰ (علیه السلام) and the life of his mother حضرت مریم (علیها السلام), because there exists a close connection between these two narratives. If the birth of حضرت یحییٰ (علیه السلام)—from an aged father and a barren mother—was extraordinary, then the birth of حضرت عیسیٰ (علیه السلام) without a father is even more remarkable. Likewise, if attaining wisdom and the مقام of prophethood in childhood is astonishing, then speaking from the cradle, and that too concerning revelation and prophethood, is even more extraordinary. In essence, both are divine signs, each surpassing the other, and interestingly, both are linked through a close familial relationship. The mother of حضرت یحییٰ (علیه السلام) was the sister of the mother of حضرت مریم (علیها السلام), and both women had been barren and longed throughout their lives for righteous offspring. The first verse under discussion states: “وَاذْكُرْ فِي الْكِتَابِ مَرْيَمَ إِذِ انْتَبَذَتْ مِنْ أَهْلِهَا مَكَانًا شَرْقِيًّا.” It calls attention to مریم (علیها السلام), who withdrew from her people and took residence in an eastern place. In reality, she sought a secluded and quiet environment free from noise and distraction so that she might devote herself entirely to worship and intimate supplication with her Lord. For this purpose, she selected the eastern side of بیت المقدس, possibly because it offered greater tranquility or purity due to exposure to sunlight. The term “انتبذت” originates from “نبذ,” which, according to lexical explanation, implies casting something aside or withdrawing from it. In this context, it suggests that مریم withdrew in humility and anonymity, detaching herself from all distractions and choosing a place devoted entirely to عبادت. At that time, she placed a barrier between herself and others (فَاتَّخَذَتْ مِن دُونِهِمْ حِجَابًا), ensuring complete privacy. The verse does not explicitly state the purpose of this seclusion—whether for exclusive devotion or for personal purification—but affirms the state of withdrawal itself. Then, “فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا.” A divine messenger (angel) appeared before her in the form of a well‑formed human being. Given her life of purity and modesty, and her upbringing among the righteous, the sudden presence of an unfamiliar man in her private space caused her great alarm. She immediately sought refuge in God, saying: “إِنِّي أَعُوذُ بِالرَّحْمَنِ مِنكَ إِن كُنتَ تَقِيًّا.” Her invocation of “الرحمن,” combined with her appeal to piety, reflects both fear and moral firmness. The shock deeply affected her, but the stranger soon clarified his identity, saying: “إِنَّمَا أَنَا رَسُولُ رَبِّكِ.” This statement brought her momentary relief, yet that relief was quickly shaken when he declared: “لِأَهَبَ لَكِ غُلَامًا زَكِيًّا.” Upon hearing this, مریم (علیها السلام) was again overcome with astonishment and said: “أَنَّىٰ يَكُونُ لِي غُلَامٌ وَ لَمْ يَمْسَسْنِي بَشَرٌ وَ لَمْ أَكُ بَغِيًّا.” She reasoned according to natural causes: a child can only be born either through lawful marriage or through sin, and she affirmed that neither applied to her. The angel reassured her: “كَذٰلِكِ قَالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٌ.” He reminded her of God’s limitless قدرت, citing previous signs she had already witnessed. He then explained the purpose: “وَلِنَجْعَلَهُ آيَةً لِلنَّاسِ وَرَحْمَةً مِنَّا وَكَانَ أَمْرًا مَقْضِيًّا.” This was a determined divine decree, intended as a sign for humanity and a manifestation of divine mercy. Just as before, she withdrew further: “فانتبذت به مكانا قصیا.” Throughout her pregnancy, she lived in a state of emotional tension—between hope in divine promise and fear of public accusation. For a woman known for her piety and purity, the prospect of facing accusations of immorality was devastating. When the pains of childbirth overtook her, they compelled her into a remote and desolate place: “فأجاءها المخاض إلى جذع النخلة.” The reference to “جذع النخلة” suggests a dry tree trunk, emphasizing her state of isolation and apparent lack of support. Overwhelmed by distress, she exclaimed: “يَالَيْتَنِي مِتُّ قَبْلَ هٰذَا وَكُنتُ نَسْيًا مَنْسِيًّا.” This reflects the intensity of her psychological burden—fear of accusation, loneliness, physical hardship, and lack of resources. However, this despair was short‑lived. A voice called out: “أَلَّا تَحْزَنِي قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا.” She was shown a flowing stream beneath her and instructed: “وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَبًا جَنِيًّا.” She was provided with nourishment and comfort: “فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا.” She was further instructed: “فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَٰنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيًّا.” This indicated that she need not defend herself; divine providence would take responsibility for her vindication. These sequential events, emerging like rays of light in darkness, transformed her state entirely—replacing fear and distress with assurance, clarity, and inner peace.

See ayat 21 for tafseer.

See ayat 21 for tafseer.

See ayat 21 for tafseer.

“Finally, Mary conceived, and that promised child took form within her womb (فحملته). The Qur’an does not specify the exact manner in which this occurred—whether Jibrīl breathed into her garment or her mouth—because such details are not essential, even though exegetes have expressed varying views. In any case, this event led her to withdraw to a distant place (فانتبذت به مكاناً قصياً). In that condition, she experienced a mixture of anxiety and hope. At times she thought that eventually the pregnancy would become apparent; even if she remained apart for some time, living like a stranger in isolation, what would ultimately happen? Who would accept her explanation that a woman could conceive without a husband, except by accusing her of impurity? How would she respond to such accusations? For a woman known for her purity, devotion, and piety—whose reputation for chastity was well established, whose upbringing was entrusted to the pious among the Children of Israel, and whose moral excellence was widely recognized—this was an extremely painful prospect. She perceived all her spiritual standing as being at risk, exposed to the gravest form of accusation. At the same time, she felt that this child was the promised prophet of God, a tremendous divine grant. Could the God who had given her this promise and brought about this miraculous event abandon her? Could He fail to defend her against such accusations? She had always witnessed divine grace and mercy protecting her. Exegetes differ regarding the duration of her pregnancy, offering various estimates; however, this does not affect the essence of the narrative, and the reports themselves vary. Similarly, the exact location of the “distant place” is uncertain, though some have suggested Nazareth. When the time came, the pains of childbirth began—so intense that they drove her from inhabited areas into an isolated and barren wilderness, devoid of shelter, water, and companionship. In such circumstances, women ordinarily seek assistance from relatives, but Mary’s exceptional situation compelled her to remain alone. The Qur’an states: “فأجاءها المخاض إلى جذع النخلة” — the pains brought her to the trunk of a palm tree. The wording suggests that it was a dry trunk, symbolizing a place without apparent support or provision. Overwhelmed by distress, she exclaimed: “يا ليتني مت قبل هذا وكنت نسياً منسياً” — would that I had died before this and been entirely forgotten. This reflects not doubt or loss of faith, but the immense psychological burden of her circumstances: isolation, lack of assistance, fear of accusation, and uncertainty about survival and care for her child. Yet this state did not last. A voice called to her from below: “ألا تحزني قد جعل ربك تحتك سرياً” — do not grieve; your Lord has placed a flowing stream beneath you. She was then instructed: “وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَباً جَنِيّاً” — shake the trunk, and fresh dates will fall upon you. Thus, nourishment and comfort were provided: “فكلي واشربي وقرّي عيناً” — eat, drink, and be at peace. She was further instructed that if questioned, she should indicate: “إني نذرت للرحمن صوماً فلن أكلم اليوم إنسياً” — I have vowed a fast of silence to the Most Merciful, so I will not speak to anyone today. In essence, she was assured that she need not defend herself; the One who granted her the child would ensure her vindication. These successive events, like sudden bursts of light in darkness, transformed her state completely, filling her heart with clarity, reassurance, and tranquility.”

Almost all well‑known exegetes have interpreted “رُوح” in this context as referring to God’s great angel, Jibrīl, and the reason for describing him as “رُوح” is that he is a spiritual being—an entity that brings life. Since he conveys divine messages to the prophets and messengers, he becomes a source of life for all receptive human beings. The attribution of this “رُوح” to God signifies its عظمت and nobility, as it represents a form of honorific association (اضافتِ تشريفيہ). Furthermore, this verse indicates that the descent of Jibrīl is not confined exclusively to prophets. Although revelation in the form of bringing divine law and heavenly scriptures is limited to prophets, there is no impediment to his appearing before non‑prophetic individuals for the conveyance of specific messages—as, for instance, in the case of حضرت مریم (علیها السلام).

“تمثّل” is derived from the root مثول, meaning “to stand before someone” or “to present oneself.” A متمثِّل is, therefore, something that appears in the form or likeness of another. Accordingly, the expression “تمثّل لها بشراً سوياً” indicates that the divine angel appeared outwardly in the form of a human being. There is no doubt that this does not mean that Jibrīl underwent an actual transformation in essence and nature into a human being, for such a transformation is not possible. Rather, the intended meaning is that he appeared in the external form of a human, while his inner reality remained that of an angel. However, since حضرت مریم (علیها السلام) was initially unaware of this fact, she assumed that the one before her was a human being both in appearance and in nature. In Islamic narrations and historical accounts, the concept of “تمثّل” appears frequently in this broader sense. For example: - It is reported that when the leaders of Quraysh gathered in Dār al‑Nadwah to conspire against the Prophet (صلی اللہ علیہ و آلہ وسلم), Iblīs appeared among them in the guise of an elderly, well‑intentioned advisor and participated in misleading them. - In another narration, the world (dunyā) is described as having manifested before حضرت علی (علیه السلام) in the form of a beautiful and alluring woman; however, it had no effect upon him. - It is also reported that a person’s wealth, children, and deeds appear before him at the time of death in distinct forms. - Likewise, human actions are said to become manifest in the grave and on the Day of Resurrection, each taking on a specific form. In all such instances, the meaning of “تمثّل” is that something outwardly appears in another form; it does not imply that its inner essence or reality has undergone any actual transformation. Provide your feedback on BizChat

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

“Finally, Mary (علیها السلام) conceived, and that promised child took form within her womb (فحملته). As for the manner in which this child came into existence—whether Jibrīl breathed into her garment or into her mouth—the Qur’an does not specify this, as such details are not necessary, even though exegetes have expressed differing views on the matter. In any case, due to this situation, she withdrew to a distant place (فانتبذت به مكاناً قصياً). In that state, she passed her time in a mixture of anxiety and hope—sometimes thinking that eventually the pregnancy would become apparent. Even if she remained away from people for a few days or months and lived like a stranger in that distant place, what would happen in the end? Who would accept her explanation that a woman could conceive without a husband except by accusing her of impurity? What would she do in the face of such an accusation? Indeed, for a young woman who had long been known as a symbol of purity, modesty, piety, and devotion—whose guardianship had been a matter of pride among the devout of the Children of Israel, who had been raised under the supervision of a great prophet, and whose moral character and chastity were widely renowned—it was deeply painful to feel that all this spiritual capital was now under threat, and that she stood on the brink of being engulfed by one of the gravest accusations imaginable. This was the third tremor that shook her entire being. Yet on the other hand, she felt that this child was the promised prophet of God, a great divine gift. Could it be that the God who had given her such glad tidings and brought about this miraculous creation would abandon her? Could He leave her undefended against such accusations? She had always witnessed His لطف and mercy and had constantly felt His protective hand over her. As for the duration of her pregnancy, exegetes have differed: some have said it was one hour, others nine hours, others six months, seven months, eight months, and still others the full nine months like other women. However, this matter does not affect the essential purpose of the narrative, and the reports themselves are varied. Regarding the “distant place” (قصي), many have suggested it was the town of Nazareth, and possibly within that town she remained mostly indoors, rarely venturing out. In any case, the period of pregnancy came to an end, and the most turbulent moments of Mary’s life began. The pains of childbirth overtook her—pains so severe that they drove her from inhabited areas into the wilderness: a desolate land, devoid of people, dry, and lacking any refuge. Ordinarily, women in such a condition seek the support of close relatives to assist them during childbirth. But Mary’s situation was exceptional; she did not wish anyone to witness her delivery, and thus, as soon as the pains began, she made her way into the desert. The Qur’an describes this moment: “فأجاءها المخاض إلى جذع النخلة” — the pain of childbirth drove her to the trunk of a palm tree. The expression “جذع النخلة” suggests that only the trunk of the tree remained; it was a dry, lifeless tree. At that moment, a storm of grief and distress overtook her. She felt that the moment she had feared had arrived—the moment when all that was hidden would be revealed and accusations would arise from those lacking faith. The intensity of this anguish was so overwhelming that she exclaimed, unintentionally: “يا ليتني مت قبل هذا وكنت نسياً منسياً” — Would that I had died before this and been entirely forgotten. It is evident that her distress was not limited to fear of accusation alone. Other hardships compounded her situation: delivering a child without assistance, complete isolation in a desolate wilderness, lack of shelter, absence of water and food, and the inability to care adequately for the newborn. These factors collectively weighed heavily upon her. Those who question how Mary could utter such words despite her profound faith and experience of divine favor fail to fully appreciate her condition at that moment. Even a small fraction of such hardship would overwhelm most people. Yet this state did not persist. The light of hope, always present in her inner being, began to shine again. Suddenly, a voice reached her from beneath her, clearly saying: “ألا تحزني قد جعل ربك تحتك سرياً” — Do not grieve; your Lord has placed a flowing stream beneath you. Then she was directed to look above: the dry trunk had been transformed into a fruit‑bearing palm tree. She was told: “وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَباً جَنِيّاً” — shake the trunk of the palm tree, and fresh dates will fall upon you. She was commanded: “فكلي واشربي” — eat and drink from these provisions, and “وقري عيناً” — find comfort and joy in your child. And as for future concerns, she was reassured: if anyone questions you, say: “إني نذرت للرحمن صوماً فلن أكلم اليوم إنسياً” — I have vowed a fast of silence to the Most Merciful, and today I will not speak to anyone. In essence, she was told that there was no need for her to defend herself. The One who had granted her this child had also taken responsibility for her defense. These successive events, which shone like radiant flames in a moment of darkness, illuminated her heart completely and filled her with peace and serenity.”

The events that unfolded for حضرت مریم (علیها السلام) during that brief period, together with the extraordinary manifestations of divine grace she witnessed, clearly served to prepare her for the عظیم responsibility of nurturing a prophet of the rank of اولوالعزم. These experiences trained and strengthened her so that she could properly fulfill her maternal duty in relation to this عظیم رسالت. The rapid succession of trials brought her to the most difficult stage imaginable—so much so that she perceived only a single step between herself and the end of life. Yet suddenly the situation was transformed: all circumstances turned in her favor, and she found herself surrounded by comfort, reassurance, and tranquility from every direction. The command “وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ” (shake the trunk of the palm tree) carries a profound lesson for both حضرت مریم (علیها السلام) and all of humanity. It teaches that even in the most difficult and critical moments of life, a person must not abandon effort, striving, and initiative. This directly answers the question sometimes raised: why was مریم (علیها السلام), in such a physically weak condition immediately after childbirth, instructed to rise and shake the palm tree herself? Could not God—who caused a dry tree to bear fruit—have simply sent the wind to shake it and cause the dates to fall around her? Why, when she was previously in a state of ease and provisions came to her without effort, was she now required to take action in her moment of hardship? The answer is clear: this divine command demonstrates that no blessing is granted without movement and effort on the part of the human being. In other words: - A person must exert effort even in times of severe difficulty. - At the same time, for those matters that lie beyond human capacity, one should turn to God with supplication. Thus, the principle emerges that divine help accompanies human endeavor. This meaning is beautifully captured in the following poetic expression: “برخیز و فشاں درخت خرما تا سیر شوی رسی ببارش کان مریم تا درخت نفشاند خرما نفتاد در کنارش” (Rise and shake the date‑palm tree, so that you may be satisfied by its fruit; for had Mary not shaken the tree, the dates would not have fallen beside her.)

There is no doubt that asking God for death is not, in itself, a desirable act. However, there are moments in human life when such severe and distressing circumstances arise that the very taste of life becomes bitter and unbearable. This is especially the case in situations where a person perceives that their sacred goals or their honor and dignity are at risk, while lacking the ability to defend them. In such circumstances, an individual may, at times, desire death as a means of escape from intense spiritual anguish. Yet such thoughts—perhaps emerging only for a brief period—do not endure for long. When the divine signs were manifested, namely the spring of water that began to flow and the dry date‑palm that suddenly bore fruit, all such distressing notions vanished. A sense of reassurance and tranquility descended upon the heart, and the light of peace and contentment prevailed.

Some individuals raise the question that if mu‘jiza (miraculous events) are specific to prophets and the Imams, how then did such extraordinary events manifest in the case of حضرت مریم (علیها السلام)? Some exegetes have responded by classifying these occurrences as part of the miracles of حضرت عیسیٰ (علیه السلام), appearing in advance as a kind of prelude, and they refer to them as “ارھاص” (i.e., a preliminary or anticipatory manifestation of a miracle). However, such explanations are not necessary. The appearance of extraordinary phenomena is not restricted exclusively to prophets and Imams. Similar events may occur for other individuals as well, and in such cases they are termed karāmah (spiritual grace or saintly miracle). The essential distinction is that a mu‘jiza is accompanied by تحدّی—that is, a challenge—together with a claim to prophethood or divinely sanctioned leadership.

The apparent meaning of the above verses indicates that حضرت مریم (علیها السلام) was commanded to observe silence for a specific purpose. By divine instruction, she refrained from speaking during this period so that her newborn child, عیسیٰ (علیه السلام), would speak and defend her purity. This approach was far more effective and encompassed a broader range of meaning than any direct verbal defense she might have offered herself. At the same time, the wording of the verses suggests that the concept of a “vow of silence” (نذر سکوت) was already known among that community. This is why her people did not object to her silence as a strange or unfamiliar act. However, such a form of fasting—abstaining from speech as an act of worship—is not prescribed in Islamic law. A narration from Imam علی بن الحسین (علیه السلام) states: “صوم السکوت حرام” Thus, a “fast of silence” is not permissible in Islam. This difference reflects the variation in religious laws across different eras and circumstances. Nevertheless, while absolute silence is not a prescribed form of worship in Islam, it is emphasized that a complete and proper fast involves guarding one’s speech from sin and undesirable expressions, and likewise protecting one’s sight from what is impermissible. This broader understanding is conveyed in a narration from Imam صادق (علیه السلام), where he explains: “ان الصوم لیس من الطعام والشراب وحدہ… انی نذرت للرحمن صوما، ای صمتا…” This means that fasting is not limited to abstaining from food and drink alone. The statement of حضرت مریم (علیها السلام) about her vow of fasting is interpreted as a vow of silence in that context, but the ethical lesson for believers is to control their tongues, lower their gaze, and avoid envy and conflict. Thus, the teaching is clear: while silence itself is not an act of worship in Islam, discipline over speech, vision, and conduct is an essential part of the spiritual reality of fasting.

Although the preceding verses explicitly state that at the time of the birth of the newborn, God appointed fresh dates (رطب) as sustenance for حضرت مریم (علیها السلام), exegetes have concluded that one of the best foods for women after childbirth is fresh dates. This meaning has also been explicitly indicated in Islamic narrations. It is reported from امیرالمؤمنین حضرت علی (علیه السلام) that he said, quoting the Prophet (صلی اللہ علیہ و آلہ وسلم): “لیکن اول ما تأکل النفساء الرطب فإن اللہ عزوجل قال لمریم و هزی الیک بجذع النخلة تساقط علیک رطباً جنیاً” The first thing a woman should eat immediately after childbirth is fresh dates, because God, Mighty and Exalted, said to Mary: shake the trunk of the palm tree so that fresh dates may fall upon you. From this narration, it is also understood that this food is beneficial not only for the mother but also for her milk. Some narrations even indicate that for a pregnant woman, fresh dates constitute one of the best foods and medicines: “ما تأکل الحامل من شیء و لا تتداوی به أفضل من الرطب” There is nothing better for a pregnant woman to eat or to use as medicine than fresh dates. However, it is evident that moderation must be observed in this matter as well, as indicated in some related narrations. It is also reported that if fresh dates are unavailable, ordinary dates may be used as a substitute. Researchers in nutrition state that the abundant sugars present in dates are superior to other types of sugars; in some cases, even individuals with diabetes are able to benefit from them. They further note that dates contain thirteen essential nutritional components and five types of vitamins, collectively making them a highly rich and complete source of nourishment. It is also well known that in such conditions women require strengthening and vitamin‑rich foods. With the advancement of medical science, the therapeutic significance of dates has also been established. Dates contain calcium, which is essential for bone strength, as well as phosphorus, which is among the primary elements in the formation of the brain and helps alleviate nervous weakness and fatigue. Additionally, they contain potassium, the deficiency of which is regarded as a major factor in gastric disorders. Provide your feedback on BizChat

See ayat 33 for tafseer.

See ayat 33 for tafseer.

See ayat 33 for tafseer.

See ayat 33 for tafseer.

See ayat 33 for tafseer.

See ayat 33 for tafseer.

Finally, حضرت مریم (علیها السلام) returned from the wilderness carrying her newborn child in her arms and came before her people and relatives (فأتت به قومها تحمله). As soon as they saw an infant in her embrace, they were struck with amazement. Those who were well aware of her purity, piety, and exalted character became deeply disturbed. Some fell into doubt, while others—quick to judgment—began to reproach her, saying that such an act was most shocking and grievous: “يا مريم لقد جئت شيئا فريا”. Some among them addressed her further: “يا أخت هارون ما كان أبوك امرأ سوء وما كانت أمك بغيا” — O sister of Hārūn, your father was not an evil man, nor was your mother unchaste. They thereby emphasized her noble lineage and expressed astonishment at what appeared to contradict her known character. The expression “يا أخت هارون” has been interpreted in various ways, but the strongest explanation is that Hārūn was a well‑known righteous individual among بني إسرائيل, and such comparisons were employed to indicate purity and virtue. At this moment, حضرت مریم (علیها السلام), in obedience to divine command, remained silent and merely gestured toward the infant (فأشارت إليه). This gesture increased their astonishment, and some, perhaps, construed it as mockery. They responded: “كيف نكلم من كان في المهد صبيا” — how can we speak to one who is but an infant in the cradle? However, their astonishment did not last long, for the newborn child began to speak, declaring: “قال إني عبد الله” — I am indeed the servant of الله. He continued: “آتاني الكتاب وجعلني نبيا” — He has granted me the Book and made me a prophet; “وجعلني مباركا أينما كنت” — He has made me blessed wherever I may be; “وأوصاني بالصلاة والزكاة ما دمت حيا” — He has enjoined upon me prayer and charity as long as I live; “وبرًا بوالدتي” — and He has made me dutiful toward my mother; “ولم يجعلني جبارا شقيا” — and He has not made me arrogant or wretched. The term “جبار” refers to one who arrogantly claims rights for himself while denying the rights of others, acting with oppression and defiance. The term “شقي” refers to one who brings upon himself misery through wrongdoing and refusal to heed guidance. In contrast, حضرت عیسیٰ (علیه السلام) emphasized humility, gratitude, and righteousness as defining traits. Finally, he declared: “والسلام علي يوم ولدت ويوم أموت ويوم أبعث حيا” — peace be upon me the day I was born, the day I die, and the day I am resurrected alive. As indicated elsewhere, these three stages—birth, death, and resurrection—are among the most critical phases of human existence, wherein divine protection and mercy are essential. Here, حضرت عیسیٰ (علیه السلام) expresses a prayer for سلامتی across all these decisive moments. Provide your feedback on BizChatSummarize key points of this translationExplain significance of 'جبار' and 'شقی' in this contextProvide a concise bullet list of the newborn's speech attributesDrop your files here

The eloquence and rhetorical excellence of the Qur’an are particularly evident in its treatment of such profound theological issues. One may observe how it presents a matter that has been deeply entangled with superstition and distortion in a manner that is concise, profound, vivid, meaningful, and self‑evident—effectively separating the truth from all layers of unfounded speculation and baseless claims. It is noteworthy that in the aforementioned verses, seven attributes, two principal actions, and one supplication are mentioned. The seven attributes are as follows: First, servanthood to God, which is introduced at the very beginning of all the attributes, indicating that the highest مقام of a human being is the مقام of عبودیت. Second, the possession of a divine scripture. Third, the مقام of prophethood (although it is known that the possession of a heavenly scripture is not a necessary condition for every prophet). Fourth, after the مقام of عبودیت and leadership, the attribute of being “blessed” is mentioned—meaning beneficial and advantageous for society. In a narration from Imam Ṣādiq (علیه السلام), “مبارک” is interpreted as one who is highly beneficial. Fifth, kindness and dutifulness toward the mother is emphasized. Sixth and seventh, the negation of arrogance and wretchedness, and in their place, humility, recognition of truth, and felicity are highlighted as defining qualities. Among all actions, only two are specifically emphasized: the enjoining of الصلاة and الزکوة. This emphasis reflects the central importance of these two obligations, as they symbolize the dual relationship: one with the Creator and the other with creation. In a broader sense, all religious programs can be summarized within these two dimensions—those that connect the individual to God and those that connect him to humanity. Finally, the supplication mentioned reflects a deeply meaningful plea at the very beginning of life: a request for peace and security at three critical stages—on the day of birth, the day of death, and the day of resurrection. This prayer expresses a desire for divine protection and سلامتی across all decisive phases of existence.

Although حضرت عیسیٰ (علیه السلام) was brought into existence without a father, solely by the command of God, it is noteworthy that in the above آیات, while enumerating his distinctions, he explicitly mentions righteousness toward his mother. This serves as a clear indication of the عظمت and high مقام of the mother. At the same time, it also reflects that this child, who spoke miraculously at birth, was fully aware of his unique existence as a نموذج for humanity—born from a mother alone, without paternal involvement. Although in the modern world much is said about the status and dignity of mothers—even to the extent that a specific day in the year is designated as “Mother’s Day”—it must be acknowledged that the structure of a mechanized civilization has to a great extent weakened the bond between parents and children. As a result, once children grow up, the emotional and moral connection often diminishes significantly. In contrast, Islamic teachings contain remarkable narrations that emphasize the exalted status of the mother, not merely in words but as a practical responsibility. For example, it is narrated from Imam Ṣādiq (علیه السلام) that a person asked the Prophet (صلی اللہ علیہ و آلہ وسلم): “یا رسول اللہ! من أبر؟” He replied: “أمک” The man asked again: “ثم من؟” He replied again: “أمک” A third time he asked the same question, and again the Prophet said: “أمک” When he asked a fourth time, the Prophet said: “أباک” This narration emphasizes that kindness and good conduct toward the mother takes precedence repeatedly before even the father. In another narration, a young man came seeking permission to participate in jihad. Since jihad in that case was not individually obligatory, the Prophet (صلی اللہ علیہ و آلہ وسلم) asked him: “Is your mother alive?” He replied: “Yes.” The Prophet said: “فالزمها فإن الجنة تحت قدمها” “Remain in her service, for Paradise lies beneath her feet.” If one reflects upon the immense hardships that a mother endures—from pregnancy, to childbirth, to nursing, and then continuous care and sleepless nights throughout the child’s upbringing—one realizes that regardless of how much a person strives, he remains indebted concerning the rights of his mother. It is also reported that Umm Salamah once asked the Prophet (صلی اللہ علیہ و آلہ وسلم) about the share of women in spiritual virtues and honors. He replied: “بلی، اذا حملت المرأة كانت بمنزلة الصائم القائم المجاهد بنفسه وماله في سبيل الله…” He explained that during pregnancy, a woman is in the state of one who is fasting, praying at night, and striving in the path of God. At childbirth, she receives a reward whose magnitude none can comprehend. When she nurses her child, she receives the reward equivalent to freeing a slave from among the descendants of Ismā‘īl. And when she completes the period of nursing, an angel addresses her, saying that her previous sins have been forgiven, and she may begin her deeds anew. These teachings demonstrate that, both spiritually and socially, motherhood holds a uniquely elevated and incomparable status.

From the above-mentioned verses arises the question: Is it scientifically possible for a child to be born without a father? Does the issue of the birth of Prophet Jesus (علیه السلام) from only his mother contradict the investigations of scientists? There is no doubt that this occurred as a miraculous event, but the existing knowledge and research of the current age do not negate the possibility of such a matter; rather, they affirm its possibility. Specifically, the birth of offspring without a male has been observed in many animals. Paying attention to the fact that the matter of fertilization is not exclusive to humans, this proves the general possibility of such an occurrence. Dr. Alexis Carrel, a famous French physiologist and biologist, writes in his book "Man, the Unknown": "When we consider the respective roles of mother and father in reproduction, we must also take into account the experiments of 'Loeb' and 'Bayliss' that, by using special techniques, a new frog can be created from a tiny egg of a frog without fertilization by spermatozoa. In this manner, it is possible that a chemical or physical agent could replace the 'male cell,' but in every case, the presence of a female agent is essential." Accordingly, that which scientifically holds certainty in the birth of a child is the presence of the mother’s seed (ovum); otherwise, another agent can be used to replace the male seed (spermatozoa). For this reason, the issue of birth without a male is a reality that today is considered acceptable by doctors, although such occurrences are extremely rare. Putting all these matters aside, this issue before the laws of creation of Allah, is as the Quran states: مَثَلُ عِيسَىٰ عِندَ اللَّـهِ كَمَثَلِ آدَمَ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ The example of Jesus before Allah is like that of Adam: He created him from dust and then said to him, "Be," and he was. (Al-Imran 3:59) That is, this extraordinary event is not greater than that extraordinary event.

It goes without saying that the usual circumstance is that a newborn baby does not speak during the initial hours or days after birth, because speaking requires sufficient development of the brain and subsequently the growth of the muscles of the tongue and larynx, as well as the coordination of various organs of the human body with each other. According to the normal course, several months must pass for these to gradually and slowly be provided in children. However, we have no intellectual argument proving the impossibility of this matter; it is merely an extraordinary event, and all miracles are of this type—that is, all of them are extraordinary deeds, not intellectually impossible. We have explained this matter in the discussion on the miracles of the Prophets.

See ayat 35 for tafseer.

See ayat 40 for tafseer.

After the Qur’an has presented, in the preceding verses, a vivid, clear, and eloquent portrayal of the birth of عیسیٰ (علیه السلام), it proceeds to refute the polytheistic assertions and fabrications that people have attributed to him, stating: “ذٰلِكَ عِيسَى ابْنُ مَرْيَمَ”. In this expression, particular emphasis is placed on his being the son of Mary, so that this point itself becomes a prelude and foundation for negating the claim that he is the son of God. It then adds: “قَوْلَ الْحَقِّ الَّذِي فِيهِ يَمْتَرُونَ”, meaning that this is the statement of truth in which they have fallen into doubt and from which each group has deviated in its own way. This expression, in reality, reinforces the correctness of all the preceding statements regarding عیسیٰ (علیه السلام), affirming that there is no error whatsoever in them. As for the statement that they are in doubt, it refers to both the friends and the opponents of Christ—namely, the Christians and the Jews. On one side, a misguided group cast doubt upon the purity of his mother, while on the other, some questioned his human nature, eventually dividing into multiple sects with differing beliefs. Some explicitly regarded him as the son of God (not metaphorically but literally, both spiritually and physically), while also advancing doctrines such as the Trinity. Others declared the Trinity to be beyond rational comprehension and accepted it as a matter of mere belief, while still others attempted to justify it through unfounded reasoning. In short, when they failed to grasp the reality—or chose not to accept it—they turned toward fabrication and conjecture. The next verse states explicitly: “مَا كَانَ لِلَّهِ أَنْ يَتَّخِذَ مِنْ وَلَدٍ سُبْحَانَهُ”. God is far exalted above such a notion. Whenever He decrees a matter, He only says to it “كُنْ فَيَكُونُ”, and it comes into existence. This indicates that attributing offspring to God—such as in the Christian conception—is incompatible with the sanctity of the Divine Essence. Such a notion implies corporeality, limitation, and need, thereby reducing the divine reality to the level of created, material existence. To attribute a son to such a Being is to subject Him to the laws of the material world, presenting Him as a limited and contingent entity. Is it not a form of شرک and a deviation from توحید to conceive of the One whose power is so absolute that, by a mere command, entire universes come into existence, as possessing a son equal to Himself? The expression “كُنْ فَيَكُونُ”, which appears repeatedly in the Qur’an, presents a profound depiction of divine creative power. No statement could be more concise than “كُنْ”, and no outcome more comprehensive than “فَيَكُونُ”. The “فاء” here signifies immediacy of effect—not a temporal delay, but the logical dependence of the effect upon its cause.

What is the fundamental reason that living beings require offspring or progeny? Apart from the fact that their lifespan is limited, is there any other reason? In order to prevent the extinction of their lineage and to ensure the استمرار of their species‑life, it becomes necessary for them to produce offspring. From a social perspective as well, tasks that require collective human effort provide an additional reason for maintaining familial and generational continuity. Moreover, emotional and psychological needs, as well as the desire to overcome loneliness, also incline human beings toward having children. However, can any of these considerations be conceived in relation to God—Who is eternal, without beginning or end, and for whom emotional or psychological needs have no meaning whatsoever? The only conclusion is that those who attribute offspring to God have merely projected their own human condition onto Him, imagining in Him the same characteristics they observe within themselves, whereas nothing resembles Him in any way (ليس كمثله شيء).

The first migration in Islam was the migration of a considerable group of Muslims to Abyssinia (Habashah). This group, consisting of a number of men and women, left Mecca with the intention of escaping the oppression of the polytheists of Quraysh and of finding an environment where they could peacefully implement and prepare for the future programs of Islam. As anticipated, they found in Abyssinia a safe environment where they could live in security and engage in religious practice and self‑development. This development soon reached the leaders of Quraysh in Mecca, who regarded it as a serious threat. They feared that Abyssinia might become a refuge for Muslims, enabling them to gain strength and eventually return to Mecca, thereby creating major difficulties for them. Consequently, after consultation, they decided to dispatch two capable representatives to Negus (Najāshī), the ruler of Abyssinia, to present the supposed dangers posed by the Muslims and to request their expulsion from that land. Quraysh selected ‘Amr ibn al‑‘Āṣ and ‘Abdullāh ibn Abī Rabī‘ah, sending them with numerous gifts for Negus as well as for the high‑ranking officials of his court. Um Salamah, the wife of the Prophet (صلی اللہ علیہ و آلہ وسلم), recounts that upon arriving in Abyssinia, the Muslims experienced the just and benevolent rule of Negus. They enjoyed complete religious freedom and were subjected to no oppression. When Quraysh learned of this, they instructed their envoys to first approach the court officials, present gifts, and secure their support before directly addressing Negus. The envoys followed this plan precisely. They met the officials and informed them that a group of misguided youths had taken refuge in Abyssinia; they had abandoned their ancestral religion without embracing the religion of the host country, instead introducing a new, unfamiliar faith. They requested that these individuals be returned to their people, arguing that their own tribe was better informed about their circumstances. The officials agreed to support this claim when consulted by Negus. Subsequently, they gained an audience with the king and repeated their arguments. Initially, their plan seemed successful, especially as the officials supported them. However, Negus responded decisively, expressing strong disapproval. He declared that he would not hand over a people who had sought his protection and chosen his land for its justice and safety without hearing their case personally. Messengers were then sent to summon the Muslims. After consultation, the Muslims agreed to present the truth openly and describe the message and teachings of the Prophet (صلی اللہ علیہ و آلہ وسلم) without concealment. On the appointed day, an extraordinary assembly was convened, attended by Christian scholars and clergy holding their sacred texts. Negus addressed the Muslims, asking about their religion and the reasons for their separation from their people and from the local faith. Ja‘far ibn Abī Ṭālib (رضی اللہ عنه) spoke on behalf of the Muslims. He explained that they had once lived in a state of ignorance, engaging in idol worship, immoral conduct, injustice, and social decay. God, he said, then sent a Messenger from among them, whose truthfulness, integrity, and character they knew. This Messenger called them to the worship of one God, to abandon idols, to uphold truthfulness, trustworthiness, kinship ties, good conduct, and moral living, and to avoid wrongdoing, false testimony, and oppression. Ja‘far explained that they had embraced these teachings, but their people oppressed them and sought to force them to abandon their faith. Therefore, they had migrated to Abyssinia, hoping to live under the protection of a just ruler. Negus then asked whether Ja‘far could recite any portion of the revealed scripture of this Messenger. Ja‘far recited from the opening verses of Surah Maryam: كهيعص ذكر رحمة ربك عبده زكريا…واذكر في الكتاب مريم اذ انتبذت من اهلها مكانا شرقيا… The recitation, delivered with sincerity and profound feeling, deeply affected Negus and the assembled Christian scholars, bringing tears to their eyes. Negus declared that what had been recited and what Jesus (عليه السلام) had brought originated from the same source of light. He refused to hand over the Muslims and granted them protection and freedom. Subsequent attempts by the Quraysh envoys to turn Negus against the Muslims also failed. The envoys were ultimately dismissed, their gifts returned, and they departed in disappointment (بحوالہ: سیرت ابن ہشام، جلد اول، ص ۳۵۶–۳۶۱).

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

After emphasizing حضرت عیسیٰ (علیه السلام)’s دعوت to توحید and the subsequent deviations of his followers, these آیات further elaborate the consequences of such اختلاف and the eventual manifestation of حقیقت in the آخرت. حضرت عیسیٰ (علیه السلام), after introducing his مقام and clarifying his identity, explicitly declared: “وَإِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ هٰذَا صِرَاطٌ مُّسْتَقِيمٌ” Thus, from the very beginning of his رسالت, he emphasized توحید فی العبادة and rejected every form of شرک. This clearly demonstrates that later doctrines such as تثلیث are not rooted in his teaching, but represent subsequent deviations. Despite this clarity, his followers diverged into various groups: “فَاخْتَلَفَ الْأَحْزَابُ مِن بَيْنِهِمْ” They differed not only in secondary matters but even in the most fundamental issue—his own reality and the concept of God. The Qur’an then issues a severe warning regarding their ultimate fate: “فَوَيْلٌ لِّلَّذِينَ كَفَرُوا مِن مَّشْهَدِ يَوْمٍ عَظِيمٍ” That is, woe to those who disbelieve when they witness the عظیم scene of the Day of Judgment. It further describes their condition on that Day: “أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا” On that Day, their faculties of hearing and sight will be fully awakened; all veils will be removed, and reality will become entirely clear. However, it is also stated: “وَلٰكِنِ الظَّالِمُونَ الْيَوْمَ فِي ضَلَالٍ مُّبِينٍ” At present, in worldly life, these same individuals remain in manifest error. Thus, the awakening of perception in the آخرت will not benefit them, as it comes too late. The Qur’an then commands: “وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ” Warn them of the Day of Regret—a day when all opportunities for action will have concluded, and every individual will confront the consequences of his deeds. Both the righteous and the wicked will experience regret: the righteous for not having performed more اعمال صالح, and the wicked for their neglect and deviation. Finally, the discourse concludes with a fundamental truth: “إِنَّا نَحْنُ نَرِثُ الْأَرْضَ وَمَن عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ” All that exists upon the earth—its inhabitants and its possessions—ultimately returns to God. Human ownership is temporary, and absolute ملکیت belongs solely to Him. Thus, these آیات collectively emphasize: - the original دعوت of prophets as firmly grounded in توحید, - the danger of doctrinal deviation after them, - the inevitability of divine accountability, and - the transient nature of worldly power and possession. They present a profound reminder that truth becomes fully evident in the آخرت, but true success lies in recognizing and embracing it during worldly life.

See ayat 45 for tafseer.

After the previous آیات, which described the heartfelt and rational dialogue of حضرت ابراہیم (علیه السلام) with his uncle, these آیات now present that discourse more fully, highlighting how the دعوت of ابراہیم—like that of all divine leaders—begins with the principle of توحید. The Qur’an instructs the Prophet PBUH & His Pure Progeny: “واذكر في الكتاب ابراهيم” — mention ابراہیم in the Book. It then describes him as “صدیقاً نبیاً.” The designation “صدیق” is an emphatic form derived from صدق, signifying one who is profoundly truthful: one whose speech, belief, and conduct are entirely aligned, who not only speaks truth but embodies it. This quality is mentioned even before his مقام نبوت, indicating that absolute truthfulness is a prerequisite for divine mission; for the conveyance of وحی demands complete fidelity and integrity. The Qur’an then recounts his dialogue with his “father” (in this context referring to his uncle آزر), stating that he addressed him with the expression “یا ابت,” which reflects deep احترام and شفقت. He said: why do you worship that which neither hears nor sees and can offer you nothing? This concise reasoning constitutes a powerful refutation of idolatry, grounded in the principle that worthy عبادة must correspond to an entity possessing knowledge, perception, and قدرت. He then proceeds with a rational appeal: “قد جاءنی من العلم ما لم یأتک” — knowledge has come to me which has not come to you; therefore, follow me. This establishes a general principle: in matters where one lacks knowledge, one should follow those who possess it. He further clarifies his intention: “اھدک صراطا سویا” — I will guide you to the straight and balanced path. Thereafter, he presents the negative dimension of the same argument: “یا ابت لا تعبد الشیطان” — do not follow شیطان. Here, “عبادة” signifies obedience and submission, not formal worship alone. Any acceptance of guidance contrary to divine command constitutes, in essence, a form of devotion. The statement “ان الشیطان کان للرحمن عصیا” further emphasizes that such obedience aligns one with defiance against خدا. He then expresses concern for his uncle’s ultimate fate: “انی اخاف ان یمسک عذاب من الرحمن فتکون للشیطان ولیا.” This expression is particularly noteworthy for its tone: despite firm critique, it remains suffused with compassion, as reflected in the repeated address “یا ابت” and the phrase “ان یمسک,” indicating even the least touch of punishment. At the same time, the reference to “عذاب من الرحمن” underscores the severity of persisting in شرک, for even the One whose رحمت encompasses all may, in such circumstances, impose عذاب. Thus, the discourse of ابراہیم (علیه السلام) combines rational argument, emotional refinement, and moral clarity. It demonstrates that effective دعوت begins with reasoning articulated in gentleness and respect, yet does not compromise in its decisiveness regarding truth. Through this approach, many may be guided, while those who persist in obstinacy reveal themselves and require a different mode of engagement.

According to narrations, آزر was an idol‑worshipper, a sculptor of idols, and a seller of idols, and thus constituted a major عامل of فساد within that environment. The manner in which حضرت ابراہیم (علیه السلام) conducted his dialogue with him indicates that, in seeking to influence those who have deviated, one should first employ the method of reasoning and rational argument before resorting to harshness and severity. Such reasoning should be presented in a manner imbued with احترام، محبت، شفقت، and ہمدردی, while at the same time maintaining clarity and decisiveness. For through this method, many individuals may incline toward acceptance of the حق and submit before it. However, it is also the case that some individuals, even after the adoption of this approach, persist obstinately in their موقف. In such instances, their case becomes distinct, and they must be addressed through a different نوع of engagement.

As we have read in the preceding آیت, حضرت ابراہیم (علیه السلام) invited آزر to follow him, despite the fact that, in terms of age and social standing, his uncle was significantly older and a highly recognized figure in that society. In calling him to follow his guidance, he presented the argument: “قد جاءنی من العلم ما لم یأتک” — that he possessed knowledge which آزر did not have. This establishes a general principle applicable to all people: in matters about which they lack knowledge, they should follow those who possess awareness and understanding. This, in essence, affirms the necessity of referring to those who are knowledgeable and expert in their respective domains. One of the branches of this principle can be observed in the concept of following qualified religious scholars in practical matters. However, it must be noted that the discourse of حضرت ابراہیم (علیه السلام) did not pertain to subsidiary issues of دین, but rather to the most fundamental principle—namely, توحید. Even in such matters, guidance and insight from those endowed with علم and عقل must be sought, so that one may attain direction toward “صراط سوی,” the correct path, which is itself the صراط مستقیم.

At the beginning of this سورہ, as well as in the narratives of حضرت مریم (علیها السلام) and the eminent prophets, the expression “اذکر” (“remember”) appears repeatedly—five times in total. On this basis, the سورہ may aptly be characterized as a “سورہ of remembrance,” for it calls to mind the lives of prophets and exemplary men and women, their struggle for توحید, and their efforts against شرک, idolatry, and oppression. Since “ذکر” generally signifies calling something to mind after forgetfulness, it may also allude to a deeper حقیقت: that the foundations of توحید, the love of the people of truth, and faith in their striving in the path of حق are already embedded within the depths of the human روح. Thus, recalling them is, in reality, a form of reminding the human being of what lies within his own فطرت. It is also noteworthy that in this سورہ, God is described with the name “الرحمن” sixteen times. This prominence arises because the سورہ itself begins with the ذکر of divine mercy—God’s mercy upon زکریا (علیه السلام), His mercy upon مریم (علیها السلام) and عیسیٰ (علیه السلام)—and it concludes with the same theme of رحمت. As it states at the end: “إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدًّا” Those who believe and perform righteous deeds—the Most Merciful will place for them محبت in the hearts of others. Thus, the سورہ, from beginning to end, is enveloped in the theme of divine رحمت, linking remembrance of the prophets, the دعوت to توحید, and the ultimate reward of spiritual acceptance and محبت among creation.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

After the preceding discussion concerning حضرت ابراہیم (علیه السلام) and his gentle yet rational dialogue in guiding his uncle, the Qur’an now presents the response of آزر so that a clear comparison may reveal the distinction between truth and falsehood. It states that not only did the compassionate counsel and reasoned argument of ابراہیم (علیه السلام) fail to influence آزر, but he reacted with شدت and anger. He said: “قال اراغب انت عن آلهتی یا ابراہیم” — O ابراہیم, are you turning away from my deities? He then threatened him in severe terms: “لئن لم تنتہ لأرجمنک” — if you do not desist, I shall certainly stone you. This expression, reinforced by both the لام and the نونِ تاکید, indicates extreme شدت, and stoning is among the harshest forms of punishment. Furthermore, he added: “واھجرنی ملیا” — depart from me for a long period, that is, remove yourself from me completely and permanently. This expression conveys not only rejection but also profound disdain. Despite this harshness, حضرت ابراہیم (علیه السلام), in accordance with the conduct of the prophets, maintained complete composure and responded with utmost dignity: “قال سلام علیک” — peace be upon you. This سلام may be understood either as a courteous farewell or as a declaration of withdrawal from futile dispute, as reflected in other Qur’anic expressions such as “سلام علیکم لا نبتغی الجاھلین.” He then added: “سأستغفر لک ربی” — I shall seek forgiveness for you from my Lord, for He is ever gracious toward me. Thus, instead of reciprocating hostility with hostility, he responded with دعا and خیرخواہی. Thereafter, he declared his principled detachment: “واعتزلکم وما تدعون من دون اللہ” — I withdraw from you and from what you worship besides God. Yet, he affirmed his unwavering faith: “وأدعو ربی عسی ألا أکون بدعاء ربی شقیا” — I call only upon my Lord, and I hope that I shall not be deprived by calling upon Him. This statement reflects both the firmness of his عقیدہ and the clarity of his separation from falsehood. His distance from them was not due to doubt or hesitation but due to steadfast commitment to توحید. The Qur’an then describes the divine response to this steadfastness: “فلما اعتزلھم وما یعبدون من دون اللہ وھبنا لہ اسحاق ویعقوب وکلا جعلنا نبیا” — when he withdrew from them and their objects of worship, We granted him اسحاق and یعقوب, and made each of them a prophet. This blessing was the result of his صبر, استقلال, and unwavering commitment in opposing false worship. It is further stated: “ووهبنا لھم من رحمتنا” — We bestowed upon them a special share of Our mercy, and: “وجعلنا لھم لسان صدق علیا” — We granted them an exalted and enduring reputation among people. The expression “لسان صدق” signifies a lasting legacy of truth, a noble remembrance in the hearts and tongues of humanity. This corresponds to the supplication of ابراہیم (علیه السلام): “واجعل لی لسان صدق فی الآخرین.” Thus, while his opponents sought to erase his memory and influence, divine wisdom elevated his remembrance, making him an enduring symbol of توحید, تقویٰ, and sacrifice. Moreover, this passage illustrates a broader principle: that true honor does not lie in worldly acceptance but in sincerity and steadfastness before God, and that enduring reputation and spiritual success are the result of genuine faith and unwavering commitment to truth.

The three آیات under consideration present a concise reference to حضرت موسٰی (علیه السلام), who was among the descendants of ابراہیم (علیه السلام) and among the manifestations of the divine blessings bestowed upon that noble lineage, completing and extending the path established by ابراہیم (علیه السلام). The discourse begins by addressing the Prophet PBUH & His Pure Progeny: “وَاذْكُرْ فِي الْكِتَابِ مُوسَى” — mention موسٰی in the Book. Thereafter, five principal نعمتیں granted by God to this great prophet are enumerated. First, it is stated: “إِنَّهُ كَانَ مُخْلَصًا” — he attained such مقام through obedience and devotion that God rendered him among the مخلصین, purified and devoted servants. Whoever reaches such a station is safeguarded from deviation and impurity, for even شیطان, despite his insistence on leading humankind astray, acknowledges his inability to mislead the مخلصین: “إلا عبادك منهم المخلصين.” Second, he is described as occupying the exalted rank of both رسول and نبی: “وَكَانَ رَسُولًا نَبِيًّا.” The essence of رسالت is the assignment of a mission and the obligation to convey it, while “نبی” here signifies exalted status and elevated rank, derived from “نبوہ,” indicating height and distinction, although it is also related to “نبأ,” conveying the reception and transmission of divine خبر. Third, the آیت refers to the beginning of his رسالت: “وَنَادَيْنَاهُ مِن جَانِبِ الطُّورِ الْأَيْمَنِ.” In that dark and arduous night, as he journeyed from مدین toward مصر with his family, he encountered hardship, and while seeking fire, he witnessed a divine manifestation and heard a call that marked the commencement of his prophetic mission—an event constituting the most momentous moment in his life. Fourth, it is stated: “وَقَرَّبْنَاهُ نَجِيًّا.” God not only called him from afar but also drew him near, granting him the honor of intimate discourse. This nearness and divine communication constituted distinct favors, reflecting a special مقام of proximity. Fifth and finally: “وَوَهَبْنَا لَهُ مِن رَّحْمَتِنَا أَخَاهُ هَارُونَ نَبِيًّا.” From His mercy, God granted him his brother ہارون as a prophet and assistant. This companionship was itself a manifestation of divine grace, facilitating the fulfillment of موسٰی’s mission. Thus, through these brief yet profound آیات, the Qur’an encapsulates a series of عظیم divine favors: spiritual purification, prophetic elevation, divine calling, intimate nearness, and supportive companionship—all of which collectively define the distinguished مقام of حضرت موسٰی (علیه السلام).

As indicated in the above آیت, God has described موسٰی (علیه السلام) as among His “مخلص” servants. This designation, as previously noted, represents a highly exalted spiritual rank. It is a station wherein, through divine grace, the human being attains a form of protection from lapses and deviations—a condition in which the influence of شیطان is rendered ineffective. Such a مقام is not attained except through sustained struggle against the نفس and continuous obedience to the commands of God. It is the result of persistent spiritual discipline, inner purification, and unwavering sincerity in devotion. Scholars of اخلاق have regarded this rank as one of the highest stages of spiritual excellence. The Qur’an itself indicates that the “مخلصین” possess distinct qualities and special honors, which distinguish them from others, and which—ان شاء اللہ—are further elucidated in the relevant آیات.

The term “رسول” fundamentally signifies a person entrusted with a mission or the conveyance of a message, one who is deputed to deliver it. The term “نبی,” according to one interpretation, denotes one who is informed through divine revelation and conveys that knowledge; according to another interpretation, it refers to a person of elevated and distinguished rank. These are the linguistic meanings. However, in the language of Qur’anic expression and transmitted narrations, some have held that a “رسول” is one who possesses a specific دین and شریعت and is charged with the task of تبلیغ—namely, to receive divine revelation and actively convey it to people. In contrast, a “نبی” is one who receives revelation but is not necessarily obligated to propagate it in an active and public manner; rather, the revelation pertains primarily to his own duties, or he conveys it when approached and questioned. In other words, the “نبی” may be likened to a knowledgeable physician who remains at his station, ready to treat those who come to him; he does not actively seek out patients, yet when they approach, he fulfills his role fully and without neglect. By contrast, the “رسول” resembles a physician who goes forth in search of patients—moving among people in cities, villages, and remote places—so as to locate those in need and provide treatment. This distinction corresponds to the description of the Prophet PBUH & His Pure Progeny attributed to علی (علیه السلام) as “طبیب دوّار بطبہ,” a physician who travels with his remedy. From the narrations transmitted in this regard, including those recorded in اصول کافی under the discussions of the ranks of the prophets and the distinction between نبی and رسول, it is indicated that a “نبی” is one who perceives realities of revelation in dreams, or hears the voice of an angelic messenger even in wakefulness. A “رسول,” however, in addition to such modes of reception, also beholds the angel directly. Nevertheless, these narrations do not contradict the earlier explanation. Rather, it is plausible that differences in mission and responsibility correspond to differences in the manner or degree of receiving revelation. In other words, each level of prophetic assignment may be associated with a particular mode of revelation and a distinct degree of experiential awareness.

See ayat 53 for tafseer.

After briefly referring to the devotion of ابراہیم (علیه السلام) and the life of موسٰی (علیه السلام), the Qur’an turns to the greatest son of Ibrāhīm, namely اسماعیل (علیه السلام), and supplements the remembrance of ابراہیم (علیه السلام) with that of his son, and the programs of the father with those of the son. Here, five qualities of حضرت اسماعیل (علیه السلام) are presented, all of which serve as exemplary attributes for humanity. Addressing the Prophet PBUH & His Pure Progeny, the Qur’an states: “واذکر فی الکتاب اسماعیل” — mention in the Book اسماعیل. He was true to his promise (انہ کان صادق الوعد), and he was an exalted prophet (وکان رسولاً نبیاً). He would constantly command his household to observe الصلاة and زکوٰة (وکان یأمر اھلہ بالصلٰوة والزکوٰة), and he was one who attained the pleasure of his Lord (وکان عند ربہ مرضیاً). Within these two آیات, steadfast truthfulness in fulfilling promises, elevation to the station of prophethood, maintenance of the bond with the Creator through الصلاة, establishment of social responsibility through زکوٰة, and ultimately attaining divine رضا are presented as defining characteristics of this great prophet. Faithfulness to covenants and attention to the moral and spiritual تربیت of one’s family signify the profound importance of two fundamental obligations: the first preceding the attainment of prophethood, and the second immediately following it. Indeed, it is impossible for an individual to reach the exalted مقام of رسالت without possessing absolute صدق; for the foremost requirement of prophethood is the accurate and unaltered transmission of divine revelation. A narration indicates that اسماعیل (علیه السلام) was described as صادق الوعد because of his extraordinary commitment to fulfilling his promises: it is reported that he once made an appointment with a person and remained waiting at that place for an extended period, demonstrating exceptional fidelity to his word. Furthermore, the first stage of conveying the mission of رسالت is to begin with one’s own family, as they are the closest to the individual. This principle is reflected in the conduct of the Prophet PBUH & His Pure Progeny, who initiated his دعوت with his noble wife خدیجہ (سلام اللہ علیہا) and his cousin علی (علیہ السلام), and subsequently extended it in accordance with the command: “وانذر عشیرتک الاقربین”. Another significant point here is that اسماعیل (علیه السلام) is described as one who had attained the رضا of God. This reflects that all his actions were aligned with divine pleasure. In principle, there is no blessing greater than that a servant’s Lord, Creator, and Sustainer should be pleased with him. Thus, it is stated: “رضی اللہ عنھم و رضوا عنہ ذالک الفوز العظیم” — God is pleased with them and they are pleased with Him; this is the supreme success.

See ayat 60 for tafseer.

See ayat 60 for tafseer.

See ayat 60 for tafseer.

In the concluding portion of this section, attention is directed toward حضرت ادریس (علیه السلام). It is first stated: “واذكر في الكتاب إدريس إنه كان صديقاً نبياً” — and mention in the Book ادریس; indeed, he was a صدیق and a prophet. The term “صدیق,” as previously noted, denotes one who is exceedingly truthful, who affirms the signs of God, and who submits entirely before truth and reality. Thereafter, reference is made to his elevated rank: “ورفعناه مكاناً علياً” — We raised him to a lofty station. Exegetes have differed as to whether this refers to his exalted spiritual مقام or to a physical elevation. Some interpret it as an indication of his spiritual and معنوی درجات, while others hold that he was raised bodily to the heavens, similar to حضرت عیسیٰ (علیه السلام). However, the application of the term “مقام” to spiritual rank is well established, as in: “أنتم شر مكاناً,” where it refers to moral standing rather than physical location. In any case, حضرت ادریس (علیه السلام) is presented as a prophet of exalted rank and distinguished مقام. Subsequently, a collective reference is made to the prophets mentioned earlier and their distinguished qualities: “أولئك الذين أنعم الله عليهم من النبيين” — these are the prophets upon whom God bestowed His favors. They are described as belonging to various noble lineages—some from the progeny of آدم, some from those who were carried with نوح, and others from the descendants of ابراہیم and اسرائیل. After mentioning these prophets, the discourse shifts to their true followers, stating: “وممن هدينا واجتبينا إذا تتلى عليهم آيات الرحمن خروا سجداً وبكياً” — among those whom We guided and chose are those who, when the آیات of الرحمن are recited to them, fall down in prostration and weep. This depicts the spiritual responsiveness and humility of true believers, whose hearts are deeply affected by divine revelation. However, in contrast to these righteous followers, it is stated: “فخلف من بعدهم خلف أضاعوا الصلاة واتبعوا الشهوات فسوف يلقون غيّا” — there arose after them a corrupt generation who neglected الصلاة and followed their desires; they shall soon encounter the consequence of their deviation. The term “خلف” here signifies an unworthy or degenerate succession. Neglect of الصلاة—whether by abandonment, delay, or undermining its role in society—leads to immersion in desires, as الصلاة serves as a restraint against sin. Thus, just as the prophets attained elevation through remembrance of God, these افراد began their decline by neglecting that very remembrance. Yet the path of return remains open: “إلا من تاب وآمن وعمل صالحاً فأولئك يدخلون الجنة ولا يظلمون شيئاً” — except those who repent, believe, and perform righteous deeds; such individuals shall enter Paradise, and no injustice will be done to them. Accordingly, no individual is permanently deprived of divine mercy so long as life remains; the door of توبہ remains open, and sincere repentance, coupled with ایمان and عمل صالح, leads once more to acceptance and salvation.

According to many exegetes, حضرت ادریس (علیه السلام) was a forefather of نوح (علیه السلام). His name in the Torah is given as “اخنوخ,” while in Arabic it is rendered as “ادریس,” which some derive from the root “درس,” indicating learning or study. It is said that he was the first to write with the قلم and the first to teach the making of garments. In the Noble Qur’an, reference to this great prophet is made only twice, and in brief form: once in the آیات under discussion, and again in سورہ الانبیاء (۸۵–۸۶). Although various narrations provide detailed accounts of his life, not all of these can be regarded as fully authoritative; therefore, one suffices with these concise Qur’anic indications. In another narration, recorded in numerous works of حدیث among Ahl al‑Sunnah, it is reported that when the Prophet PBUH & His Pure Progeny recited the آیت: “فخلف من بعدھم خلف,” he stated: “یکون خلف من بعد ستین سنة اضاعوا الصلوٰة واتبعوا الشھوات فسوف یلقون غیّا ثم یکون خلف یقرؤن القراٰن لایعدوا تراقیھم، و یقرء القراٰن ثلاثة مومن و منافق و فاجر:” That is, after sixty years there will arise a generation that will neglect الصلاة and pursue their desires, and they will soon encounter the consequences of their deviation. Thereafter, another group will emerge who will recite the Qur’an, yet it will not go beyond their throats—meaning that it will lack sincerity, reflection, and practical application. Rather, it will be recited merely for display or confined to its outward expressions, and thus their deeds will not ascend in acceptance. It is noteworthy that if these sixty years are calculated from the Hijrah of the Prophet PBUH & His Pure Progeny, they correspond to the period in which Yazid assumed authority, and the tragic martyrdom of سیدالشہداء امام حسین (علیہ السلام) and his companions occurred. Subsequently came the eras of بنی امیہ and بنی عباس, during which, in many respects, the essence of Islam was reduced to its outward forms and the Qur’an to its recitation alone. One seeks refuge in God from being among such a generation that neglects the spirit of دین while retaining only its external manifestations.

See ayat 63 for tafseer.

See ayat 63 for tafseer.

The aforementioned آیات describe and depict Paradise and the abodes of eternal bliss, the promise of which had been mentioned in the preceding passages. First, the promised Paradise is described in the following manner: “جنات عدن التی وعد الرحمن عبادہ بالغیب” — everlasting gardens which the Most Merciful has promised to His servants, though they have not seen them yet but believe in them. Indeed, His promise shall most certainly be fulfilled (انہ کان وعدہ ماتیّا). It is noteworthy that the previous آیات referred to repentance, ایمان, and عمل صالح, and mentioned Paradise in the singular form “جنت,” whereas here it is expressed in the plural “جنات,” signifying multiple abiding gardens filled with innumerable blessings prepared for the righteous believers. The qualification “عدن,” denoting permanence and abiding residence, indicates that this Paradise is not like the transient gardens and pleasures of this world, which are subject to decline. Rather, its inhabitants will dwell therein eternally. The expression “عبادہ” refers to God’s believing servants, while “بالغیب” signifies that these realities are unseen, yet are believed in. It may also imply that the blessings of Paradise are beyond sensory perception—unseen by the eye, unheard by the ear, and beyond the reach of imagination. Thereafter, another عظیم نعمت is mentioned: “لایسمعون فیھا لغوا الا سلاما” — they shall hear no vain or frivolous speech therein; no lies, insults, slander, ridicule, or idle talk. Rather, all that is heard is سلام. “سلام,” in its comprehensive sense, denotes an environment characterized by complete safety—spiritually, morally, and socially. It reflects purity, harmony, tranquility, and freedom from all forms of distress. This state of سلام permeates the thoughts, speech, and conduct of the inhabitants of Paradise. Other آیات express the same reality. For instance: “سلام علیکم طبتم فادخلوها خالدین” and “ادخلوها بسلام ذالک یوم الخلود,” and likewise: “سلام قولا من رب رحیم.” Thus, سلام emanates not only from the angels and the inhabitants of Paradise themselves, but also from God. Following this, another نعمت is described: “ولھم رزقھم فیھا بکرة وعشیا” — their sustenance therein will be provided to them morning and evening. This gives rise to two considerations. First, how can there be “morning and evening” in Paradise? According to Islamic narrations, although Paradise is perpetually illumined, the أهلِ بہشت will distinguish phases analogous to night and day through variations in نور and shade. Second, while the Qur’an indicates that the inhabitants of Paradise receive whatever they desire at all times, this particular رزق denotes special gifts presented at specific intervals. As indicated in a حدیث: special divine gifts will be bestowed at the times corresponding to the prayers they used to observe in the world. These gifts are distinct from the general نعمتیں of Paradise and represent ever‑renewed لطف and فضل. This suggests that the life of the inhabitants of Paradise is dynamic rather than static, characterized by continual renewal and enhancement. Their state reflects ongoing elevation in accordance with the spiritual realities formed through their ایمان and اعمال in the world. After this general description, the Qur’an introduces the أهلِ بہشت concisely: “تلک الجنة التی نورث من عبادنا من کان تقیا” — this is the Paradise which We shall cause Our servants who are characterized by تقویٰ to inherit. Thus, the key to this abode lies in تقویٰ. The use of the term “نورث” (inheritance) may be understood in a broader sense of divine bestowal, not limited to its conventional association with انتقال after death. It may also reflect the notion—indicated in narrations—that each individual has a potential place in both Paradise and Hell, with the final outcome reflecting faith and conduct. Accordingly, this “inheritance” is determined not by lineage but by ایمان، تقویٰ, and عمل صالح, demonstrating that the path to eternal felicity lies in the cultivation of these qualities rather than in worldly status or material possession.

See ayat 65 for tafseer.

Many exegetes relate, regarding the occasion of revelation (شانِ نزول) of the aforementioned آیت, that revelation was interrupted for several days and جبرئیل, the bearer of divine revelation, did not come to the Prophet PBUH & His Pure Progeny during that period. When this interval ended and جبرئیل descended upon the Prophet PBUH & His Pure Progeny, he said to him: why did you delay? I was greatly longing for you. جبرئیل replied: I was indeed even more eager than you, but I am bound by command; I descend only when I am commanded, and when no command is given to me, I do not come.

Although these آیات possess a particular شانِ نزول, as mentioned above, this does not preclude their logical connection with the preceding آیات. Rather, they serve to emphasize that whatever جبرئیل conveyed in the earlier revelation is entirely and without alteration from God, and that nothing has been expressed independently from himself. The first آیت, spoken in the voice of the bearer of revelation, declares: “وما نتنزل الا بامر ربک” — We do not descend except by the command of your Lord. Everything emanates from Him, and we are but devoted servants, wholly submissive to His will. It is further stated: “لہ ما بین ایدینا وما خلفنا وما بین ذالک” — that which lies before us, that which lies behind us, and all that lies between belongs entirely to Him. In summary, past, present, and future; this world and the next; the hereafter and the intermediate state—all are encompassed within and belong to the pure essence of the Lord. It is also affirmed: “وما کان ربک نسیا” — your Lord is neither forgetful nor neglectful. Exegetes have offered numerous interpretations of the expression “لہ ما بین ایدینا وما خلفنا وما بین ذالک,” some numbering many alternatives, yet the comprehensive understanding presented above appears most consistent with the context. Thereafter, it is stated: “رب السمٰوات والارض وما بینہما” — He is the Lord of the heavens, the earth, and all that lies between them. Since guidance proceeds entirely from Him, the directive follows: “فاعبدہ” — therefore, worship Him alone. Such عبادت must be characterized by توحید and اخلاص. Recognizing the challenges inherent in this path of devotion and obedience, it is further commanded: “واصطبر لعبادتہ” — persevere steadfastly in His worship. Finally, it is stated: “ھل تعلم لہ سمیا” — do you know of any equal or counterpart to Him? Though the term “سمی” may literally denote one who shares the same name, in this context it clearly refers to similarity in meaning and reality. It poses the question: does there exist any being comparable to Him in attributes such as خلق، رزق، احیاء، اماتہ، or قدرت over all things? Thus, the آیات affirm, in a comprehensive manner, divine uniqueness and transcendence, negating any notion of شریک or نظیر, and reinforcing the exclusive claim of God to عبادت and ultimate authority.

See ayat 70 for tafseer.

See ayat 70 for tafseer.

See ayat 70 for tafseer.

According to a group of exegetes, the initial آیات were revealed concerning individuals such as Ubayy ibn Khalaf or Walid ibn al‑Mughirah. It is reported that one of them took a fragment of decayed bone in his hand and crushed it, scattering its particles into the air so that each fragment dispersed. He then said mockingly: consider Muhammad, who claims that God will resurrect us after we have died and our bones have become as decomposed as this. Such a claim, he asserted, is utterly impossible. In response, these آیات were revealed, providing a decisive and compelling refutation—one that serves not only as an answer to that particular challenge but also as an enduring lesson for humanity in every age and in every era.

In the previous verses, discussion took place regarding the Resurrection and Paradise and Hell. The verses under discussion also speak on the same topic. In the first verse, the discourse of those who deny the Resurrection is presented in this way: The man says, "When I die, shall I be brought forth alive?" (و یقول الانسان ء اذا ما متّ لسوف اخرج حیا). However, this question is rhetorical and negates the possibility, meaning such a thing is impossible. Yet, the expression used is "الانسان" (the human), especially with the definite article "ال" which usually applies to the species as a whole, whereas it would have been more appropriate to say "disbeliever" or "unbeliever." This might be because at first, this question is hidden somewhat in the nature of every human being, and as soon as they hear about (being resurrected after death), immediately a questioning sign emerges in their mind. Immediately, with the same tone and expression, an answer is given: "Does man not remember that We created him before, when he was nothing?" (او لایذکر الانسان اناخلقناہ من قبل و لم یک شیئا). Here, too, the use of "الانسان" is possible, indicating that a human, endowed by God with intelligence and senses, should not remain silent in response to such a question but should recall his creation and answer it himself; otherwise, he has not utilized the reality of his "humanity." These verses, like many other verses related to Resurrection, establish the bodily Resurrection; otherwise, if it were only the soul remaining and the body not required to be resurrected, then neither this question nor this answer would have any occasion. In any case, the argument the Qur’an presents here to prove Resurrection has appeared at other places in the Qur’an. One of these is in Surah Yaseen: أولم یر الانسان اناخلقناہ من نطفة فاذا ھو خصیم مبین و ضرب لنا مثلا ونسی خلقہ قال من یحی العظام وھی رمیم قل یحییھا الذی انشاھا اوّل مرّة وھو بکل خلق علیم “Does man not consider that We created him from a sperm-drop? Yet behold, he is an open disputant. And he presents for Us an example and forgets his own creation. He says, ‘Who will give life to the bones when they have decayed?’ Say, ‘He who created them the first time; and He is, of all creation, Knowing.’” (Yaseen 77–79) (Explanatory note: We have discussed this argument briefly in the sixth volume of Tafseer Namunah (Urdu translation) under the title "The Shortest Argument for Resurrection" (and similarly continuing in the third volume of Tafseer Namunah (Urdu translation).) Some commentators have raised a question at this point: If this argument is correct that the one who has done a certain work has the power to do the same kind of work again, then why are we sometimes unable to repeat certain actions we once performed? For example, sometimes we compose excellent poetry or write beautifully, but later, despite great effort, we fail to produce work of the same quality. Our response to this question is that it is true that we perform our actions by our own will and choice, but sometimes a series of involuntary factors influence the nature of some of our actions. Sometimes, imperceptible tremors in our hands affect the precise shape of letters. Moreover, our ability and capacity are not always the same. At times, conditions arise that gather all our inner faculties together, enabling us to create a masterpiece, but at other times, motivational factors are weak and our faculties are not fully assembled; hence, the work done later is not as good as the one done earlier. However, for the God whose power has no limit, such problems do not arise. He can perform any action and repeat it exactly in the same way without any defect or omission. In the following verse, the deniers of Resurrection and faithless sinners are warned in the most certain manner: By your Lord, We will surely gather them together along with the devils who used to whisper to them or who were their gods (فو ربک لنحشرنّھم والشیاطین). Then, We will bring them all, prostrate, around Hell: (ثم لنحضرنّھم حول جھنم جثیا). This verse indicates that the Judgment Seat of the faithless and sinners is near Hell. The expression "جثیا" (juthiyyan) — noting that "جثی" (jathi) is the singular meaning one who sits on their knees — perhaps points to their weakness, helplessness, humiliation, and disgrace, as though they lack the ability to stand on their feet. However, this word has other meanings as well. Some have interpreted "جثی کو" as meaning "in groups," and others have taken it as meaning masses or clusters, like soil and stones together. But the first explanation is more appropriate and more commonly known. Since priority will be considered in this Seat of Justice, the next verse states: We…First, We will seize those people who are the most rebellious and the greatest transgressors. "We will remove from every group those who are most rebellious against the Most Merciful." (ثم لننزعن کل شیعة ای ایھم اشد علی الرحمن عتیا) (Explanatory Note: The word "شیعة" originally means a group whose members assist one another in completing a task, and in the above verse, this expression may indicate that these faithless and misguided people used to support each other in acts of rebellion and disobedience. We will first hold accountable this very group who were the most rebellious.) They are the shameless ones who have even forgotten the blessings of the Most Merciful and have fallen into insolence, disobedience, rebellion, and defiance against their Benefactor. Indeed: yes! These are the ones most deserving of Hell. Then, emphasizing the same meaning, it is stated: We are well aware of those who are foremost in burning in the fire of Hell. (ثم لنحن اعلم بالذین ھم اولیٰ بھا صلیا). We will sort them out at the appointed time, and there will be no error or confusion in it. "صلی" is a verbal noun which means to ignite or to kindle fire, and also refers to that which is used to burn in fire.

See ayat 72 for tafseer.

In the preceding آیات, the discussion concerned the characteristics of the Hereafter and the system of reward and punishment. Here, attention is drawn to a matter which, at first hearing, may appear surprising to many: “And there is none of you but will pass over it (Hell)” (وان منکم الا واردھا). This is presented as a decisive decree and an inevitable command from the Lord: (کان علی ربک حتما مقضیا) — a determined and obligatory judgment. Thereafter, it is stated that: “Then We shall deliver those who adopted تقویٰ, and We shall leave the wrongdoers therein, humbled on their knees” (ثم ننجی الذین اتقوا ونذر الظالمین فیھا جثیا). In the interpretation of these two آیات, significant اختلاف exists among exegetes, centered upon the meaning of “ورود” in the phrase “وان منکم الا واردھا.” Some exegetes have understood “ورود” here as signifying approach or arrival in proximity—meaning that all people, both righteous and wicked, will come near Hell, either for the purpose of accounting or to witness the fate of evildoers. Thereafter, God will rescue the متقین and leave the ظالمین within it. They support this view by citing expressions such as “ولما ورد ماء مدین,” where “ورود” denotes reaching or approaching. However, the interpretation adopted by many exegetes is that “ورود” in this context signifies actual دخول (entry). Thus, all human beings—without exception—will enter Hell. The distinction, however, lies in the fact that for the righteous, the fire will become cool and harmless, just as it was for ابراہیم: (یا نار کونی بردا و سلاما علی ابرہیم). Since fire has no affinity with them, it will withdraw from them, and wherever they stand, it will lose its force. In contrast, the wicked, due to their correspondence with the nature of the fire, will ignite its intensity upon contact. Apart from the philosophical rationale of this matter, which has been discussed elsewhere, the ظاهر of the آیات strongly supports this second interpretation, for “ورود” in its primary meaning denotes entry, and deviation from this meaning requires explicit contextual indication. Moreover, the continuation—“ثم ننجی الذین اتقوا” and “ونذر الظالمین فیھا”—further corroborates the sense of entry, followed by salvation or abandonment. This interpretation is also supported by numerous روایات. Among them is a report from جابر بن عبداللہ انصاری, who affirmed that the Prophet PBUH & His Pure Progeny stated: “الورود الدخول، لا یبقی بر ولا فاجر الا یدخلھا، فیکون علی المومنین بردا وسلاما…” That is, “ورود here signifies دخول; no righteous or wicked person will remain except that he will enter it. Yet it will be cool and safe for the believers, as it was for ابراہیم; thereafter, God will deliver the متقین and leave the ظالمین within it, humbled.” Another narration from the Prophet PBUH & His Pure Progeny states that the fire will address the believer on the Day of Judgment: “جز یا مومن، فقد اطفا نورک لہبی” “Pass over, O believer, for your نور has extinguished my flame.” Further corroboration is provided by the concept of the bridge (صراط) mentioned in روایات, described as situated over Hell, subtler than a hair and sharper than a sword. As for the objection based on the آیت “اولٰئک عنھا مبعدون,” which states that the believers are removed from the fire, this refers to their ultimate and eternal state, not to a transient passing. Similarly, “لایسمعون حسیسھا” pertains to their final مقام, indicating that they will not hear even the faintest sound of the fire. Thus, the contextual evidence, linguistic usage, and transmitted narrations collectively indicate that “ورود” in this آیت most appropriately signifies actual entry, followed by distinction between the righteous—who are delivered—and the wrongdoers—who remain therein.

Only one question now remains: what is the philosophical rationale, in light of divine wisdom, for this matter? Furthermore, will the believers not also experience pain or suffering from it? The answer to this question—addressing both aspects—becomes clear through a careful consideration of Islamic narrations. In reality, observing Hell and its punishments will serve as a prelude enabling the believers to derive the utmost enjoyment from the divinely bestowed blessings of Paradise, for “the value of well‑being is truly known only by one who has experienced affliction” (بالاضداد تعرف الاشیاء). However, the believers will not themselves be subjected to suffering; rather, they will merely witness the scene of punishment. As mentioned in the narrations, the fire will become cool and harmless for them, and their نور will prevail over its flames, diminishing its intensity. Moreover, they will pass over it with such speed that it will leave no trace upon them, as stated in a حدیث reported from the Prophet PBUH & His Pure Progeny: “یرد الناس النار ثم یصدرون باعمالھم فاولھم کلمع البرق ثم کمر الریح ثم کحضر الفرس، ثم کالراکب، ثم کمشی الرجل ثم کمشیہ:” “All people will come upon the fire, and then they will emerge from it according to their اعمال: the first among them like the flash of lightning, then like the passing wind, then like a swiftly running horse, then like a rider, then like a brisk walker, and then like one walking at a normal pace.” In addition, the inhabitants of Hell will experience greater torment upon witnessing that the people of Paradise pass over swiftly while they themselves remain within it. Thus, both aspects of the question are resolved.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

With reference to the earlier discussion concerning the unjust and unbelieving, the آیات under consideration elaborate on a particular aspect of their reasoning and their ultimate fate. They further expose the erroneous معیار through which such individuals judge truth—namely, wealth, social standing, and outward appearance. It is known that the earliest group to embrace ایمان in the time of the Prophet PBUH & His Pure Progeny consisted largely of pure‑hearted مستضعفین—individuals deprived of material wealth, such as Bilal, Salman, ‘Ammar, Khabbab, and Sumayyah. In a society where value was measured by wealth, adornment, rank, and external display, the affluent and arrogant, such as al‑Nadr ibn al‑Harith and others, would take pride over these humble believers. They would regard their own material prosperity as evidence of their truthfulness and the poverty of the believers as proof of their supposed lack of worth. Thus, as the Qur’an states: “و اذا تتلی علیھم اٰیاتنا بینات قال الذین کفروا للذین اٰمنوا ای الفریقین خیر مقاما واحسن ندیا” Whenever the clear signs were recited, the disbelievers would say to the believers: which of the two groups is superior in rank and more refined in gathering? The term “ندی” denotes assemblies marked by eloquence, sociability, or even generosity and display, indicating that they were comparing their material and social gatherings with those of the believers. However, the Qur’an provides a decisive and silencing response: “و کم اھلکنا قبلھم من قرن ھم احسن اثاثا ورئیا” How many generations before them possessed greater wealth, adornment, and outward splendor, yet were destroyed. The terms “اثاث” and “رئیا” refer respectively to material possessions and outward appearance. Their worldly advantages did not protect them from divine consequence, thus invalidating the claim that such possessions signify truth or divine favor. The Qur’an further warns that the apparent prosperity of those in ضلالة should not be mistaken for رحمت: “قل من کان فی الضلالة فلیمدد لہ الرحمن مدا” Those who persist in deviation may be granted respite and successive نعمتیں, yet this extension itself can become a means of deeper غفلت and eventual punishment. This continues until they witness the promised reality—either worldly consequences or the realization of the ultimate reckoning—at which point: “فیعلمون من ھو شر مکانا واضعف جندا” they come to know who is truly inferior in position and weaker in support. This concept aligns with the notion of gradual or deferred consequence, wherein apparent prosperity conceals an unfolding judgment. In contrast, it is stated: “ویزید اللہ الذین اھتدوا ہدی” God increases those who have accepted guidance in guidance. This reflects the multiplicity of درجات in هدایت: when a person advances toward it, divine assistance elevates him further, much like a continually growing tree that progresses stage by stage. Finally, the Qur’an concludes with a fundamental principle: “والباقیات الصالحات خیر عند ربک ثوابا و خیر مردا” The enduring righteous deeds are superior, in the sight of your Lord, in reward and in ultimate return. Thus, these آیات dismantle the false معیار of worldly evaluation and establish that true value lies not in transient wealth or outward display, but in lasting اعمال صالح, which alone possess enduring worth and culminate in a superior outcome before God.

See ayat 82 for tafseer.

See ayat 82 for tafseer.

See ayat 82 for tafseer.

See ayat 82 for tafseer.

See ayat 82 for tafseer.

With reference to the foregoing discussion concerning the مشرکین, the آیات under consideration, in reality, identify certain underlying causes of their deviation and point toward their ultimate wretchedness and adverse fate. They further establish that the false deities they adopted not only failed to become a source of عزّت and dignity but instead became the cause of their humiliation and misfortune. It is first stated: “الم ترانا ارسلنا الشیاطین علی الکافرین توءزھم ازّا” — have you not seen that We have sent the شیطانین upon the disbelievers so that they agitate them intensely? The term “ازّ” refers to a state of violent agitation, like the boiling of a cauldron, indicating that devils incite and disturb them, pushing them forcibly along paths of deviation. It is self‑evident—and has been repeatedly emphasized—that the domination of شیطان over human beings is neither coercive nor imposed in a manner devoid of awareness. Rather, it is the human being himself who grants entry to such influences into his قلب and روح, accepting their authority and submitting to their suggestions, as expressed in: “انما سلطانہ علی الذین یتولونہ والذین ھم بہ مشرکون.” Thereafter, addressing the Prophet PBUH & His Pure Progeny, it is stated: “فلا تعجل علیھم انما نعد لھم عدا” — do not hasten concerning them, for We are precisely counting and recording everything for them. This may denote the careful recording of their اعمال for the Day of Judgment; it may also refer to the counting of their lifespan, even to the extent of their breaths, indicating the limited and measured nature of their existence. According to a narration from امام صادق علیه السلام, the expression refers to the counting of breaths, underscoring that even the most subtle aspects of human life are subject to precise reckoning. Subsequently, the final destiny of the “متقین” and the “مجرمین” is depicted in concise and eloquent form. It is stated: “یوم نحشر المتقین الی الرحمن وفدا” — on that Day, We shall gather the God‑fearing toward الرحمن as honored delegates. The term “وفد” denotes a distinguished group that approaches a noble authority and is received with respect and honor, implying dignity and exalted reception. This expression conveys that the مقام of the متقین extends beyond mere entry into Paradise; rather, they attain قربِ الٰہی and divine رضا, which surpasses all material rewards. In contrast, it is stated: “ونسوق المجرمین الی جھنم وردا” — We shall drive the مجرمین toward Hell in a state of thirst. The term “ورد” signifies those who approach water in need, yet here they are driven, not to water but to the fire of Hell, reflecting humiliation, deprivation, and disgrace. A striking contrast thus emerges between those who are led with honor toward الرحمن and those who are driven like desperate beings toward punishment. It is further declared: “لایملکون الشفاعة” — they possess no capacity for intercession. Neither can they intercede nor will they receive intercession, “الا من اتخذ عند الرحمن عھدا” — except for those who have taken a covenant with الرحمن. Such individuals alone are entitled to benefit from شفاعة or, in some instances, possess the station to intercede on behalf of others who are worthy of it. Thus, the آیات affirm that deviation, through voluntary submission to شیطان, results in loss and humiliation, whereas تقویٰ leads to honor, divine proximity, and acceptance, with the matter of شفاعة being contingent upon a genuine covenant with God.

See ayat 87 for tafseer.

See ayat 87 for tafseer.

See ayat 87 for tafseer.

See ayat 87 for tafseer.

With attention to the preceding discussion concerning the مشرکین, the آیات under consideration, in reality, point to certain causes of their deviation and to the wretchedness and evil consequences that befell them. They further demonstrate that the false deities they adopted not only failed to bring them dignity and honor, but instead became the very source of their humiliation and misery. It is first stated: “الم ترانا ارسلنا الشیاطین علی الکافرین توءزھم ازّا” — do you not see that We have sent the شیطانین upon the disbelievers so that they agitate and drive them forcefully? The term “ازّ” originally denotes the boiling or agitation of what is within a vessel, and here it signifies that the devils incite and disturb them, driving them into turmoil and intensifying their deviation. It is evident—and has been emphasized repeatedly—that this domination of شیطان is not coercive or imposed without awareness; rather, it is the human being himself who permits such influence, granting entry into his قلب and روح, and willingly accepting their authority, as indicated in the آیت: “انما سلطانہ علی الذین یتولونہ والذین ھم بہ مشرکون.” Thereafter, addressing the Prophet PBUH & His Pure Progeny, it is stated: “فلا تعجل علیھم انما نعد لھم عدا” — do not hasten regarding them, for We are precisely accounting for them. This may indicate the recording of their deeds for the Day of Judgment; alternatively, it may refer to the limited span of their lives, even to the counting of their breaths, signifying the brevity and exact measure of their existence. A narration from امام صادق علیہ السلام interprets “انما نعد لھم عدّا” as referring to the counting of breaths, emphasizing that even the most minute aspects of human life are measured and subject to accountability. Subsequently, the final destinies of the “متقین” and the “مجرمین” are presented in a concise and eloquent manner. It is stated: “یوم نحشر المتقین الی الرحمن وفدا” — on that Day, the God‑fearing shall be gathered toward الرحمن as honored delegates. The term “وفد” refers to a distinguished group that approaches a noble authority and is received with honor, indicating dignity, استقبال, and احترام. According to narrations, such individuals will be conveyed with honor, even mounted upon riding conveyances, reflecting their exalted status. The expression “الی الرحمن” signifies that their مقام extends beyond mere entry into Paradise toward divine proximity and رضا, which surpasses all other rewards. In contrast, it is stated: “ونسوق المجرمین الی جھنم وردا” — We shall drive the مجرمین toward Hell as thirsty ones. The term “ورد” denotes those who approach water in a state of thirst, yet here the destination is not water but the fire of Hell. This imagery reflects humiliation, deprivation, and distress, as they are driven in a state of need and disgrace. The contrast between these two groups is striking: one is led with honor toward الرحمن, while the other is driven in humiliation toward punishment. It is further declared: “لایملکون الشفاعة” — they possess no power of intercession. Neither can they intercede nor will they receive intercession, “الا من اتخذ عند الرحمن عھدا” — except for those who have established a covenant with الرحمن. Such individuals are eligible either to receive or to extend شفاعة, indicating a special spiritual standing. Thus, these آیات present a complete moral and theological framework: the voluntary acceptance of شیطانی influence leads to deviation and ultimate loss, whereas تقویٰ leads to honor, proximity, and divine favor; and the notion of شفاعة is reserved only for those who are bound to God through a genuine covenant.

Exegetes have differed regarding the meaning of “عہد” in the statement: “only those shall possess intercession who have taken a covenant with the Most Merciful.” Some have interpreted “عہد” as ایمان in God, acknowledgment of His وحدانیت, and affirmation of His prophets. Others have stated that the “عہد” refers to the testimony of divine unity, disavowal of reliance on any power besides God, and the absence of dependence upon any being other than Him. In a narration, امام صادق علیہ السلام, when asked about the meaning of this آیت, stated: “من دان بولایة امیرالمومنین والائمة من بعدہ فھو العھد عند اللہ” That is, whoever adheres to the ولایت of امیرالمومنین and the Imams after him—this constitutes the covenant with God. In another narration from the Prophet PBUH & His Pure Progeny, the preservation of the covenant is identified with the observance of the five daily prayers. A careful consideration of these narrations, together with the statements of major exegetes, indicates that the concept of “عہد”—as its linguistic meaning suggests—possesses a broad and comprehensive scope. It encompasses every form of connection with God, including معرفت, obedience, adherence to truth, attachment to the righteous, and the performance of صالح اعمال. Each narration, therefore, reflects a particular dimension or a clear instance of this comprehensive reality. In another extended narration attributed to the Prophet PBUH & His Pure Progeny—concerning the formulation of a testament—it is indicated that a believer should affirm: “O Lord! You are the Creator of the heavens and the earth, the Knower of the manifest and the hidden, You are الرحمن الرحیم. I testify that there is no deity except You, that You are One without partner, that Muhammad is Your servant and Messenger, that Paradise is true, Hell is true, the Resurrection and reckoning are true, the balance is true, the دین is as You have revealed, the Qur’an is as You have sent down, and You are the manifest Truth. O Lord! bless Muhammad and his family… Do not leave me to myself even for a moment… and establish for me a covenant that I shall find manifest on the Day of Resurrection.” Following this, it is stated that the individual may include whatever additional وصیّت he deems necessary. This is then connected to the آیت: “لایملکون الشفاعة الا من اتخذ عند الرحمن عھدا” Thus, the “عہد” is not merely the verbal recitation or written articulation of such statements in any language; rather, it signifies a sincere and inward ایمان, manifested through one’s conduct and entire mode of life.

See ayat 95 for tafseer.

See ayat 95 for tafseer.

See ayat 95 for tafseer.

See ayat 95 for tafseer.

See ayat 95 for tafseer.

See ayat 95 for tafseer.

See ayat 95 for tafseer.

Since the preceding آیات discussed the fate of the مشرکین, the discourse concludes by referring to one particular branch of شرک—namely, the belief that God has offspring—and clarifies its reprehensible nature in a decisive manner: “قالوا اتخذ الرحمن ولدا.” Not only did the Christians maintain the belief that حضرت عیسٰی (علیه السلام) is the son of God, but the Jews held a similar belief regarding حضرت عزیر, and the idol‑worshippers considered the angels to be daughters of God. Thereafter, in an emphatic tone, it is stated: “لقد جئتم شیئاً ادّاً” — you have indeed advanced a most grievous and monstrous claim. The term “ادّ” originally refers to a harsh and disturbing sound produced by intense vibration, and later came to denote an extremely abhorrent and dreadful matter. This false attribution stands in direct opposition to the principle of توحید, for God has neither equal nor counterpart, nor any need of offspring, nor does He possess material attributes. It is as though the entire cosmos—established upon the foundation of unity—would be shaken by such an assertion. Thus, the following آیت states: “تکاد السمٰوٰت یتفطرن منہ و تنشق الارض و تخر الجبال ھدّاً” — it is near that the heavens should rupture, the earth split asunder, and the mountains collapse in devastation. For emphasis, it is further stated: “ان دعوا للرحمن ولداً” — because they have attributed offspring to the Most Merciful. In reality, they have not recognized God as He ought to be recognized; otherwise, they would have known that “وما ینبغی للرحمن ان یتخذ ولداً” — it is not befitting for the Most Merciful to take a son. Human beings desire offspring for certain reasons: either due to the finitude of life and the need for continuity, or for assistance and support owing to their limited قدرت, or out of a sense of loneliness and need for companionship. None of these apply to God: His existence is eternal, His power is unlimited, He is free from every نقص, and He is in no need whatsoever. Moreover, the attribution of offspring implies corporeality and the existence of consort, both of which are inconceivable with respect to the divine essence. Therefore, the next آیت declares: “ان کل من فی السمٰوٰت والارض الا اٰتی الرحمن عبداً” — all that is in the heavens and the earth comes to Him solely as servants. Furthermore, it is stated: “لقد احصاھم وعدھم عدّاً” — He has fully encompassed and enumerated them. His knowledge encompasses not only their number but all their حالات and qualities; nothing escapes His dominion or His علم. Finally, it is declared: “وکلھم اٰتیہ یوم القیامة فرداً” — all of them shall come before Him, on the Day of قیامت, individually. Thus, مسیح (علیه السلام), عزیر, the angels, and all human beings alike fall under this comprehensive reality of servitude. In such a context, to attribute offspring to God is profoundly inappropriate, for it lowers His exalted essence from the height of divine transcendence and negates His attributes of جلال and جمال.

The foregoing آیات present, in the most decisive terms, a negation of the attribution of offspring to God. They refer to a doctrine that was prevalent fourteen centuries ago, yet even in the present age—within a world characterized by علم and intellectual advancement—there remain many who hold that حضرت عیٰسی (علیه السلام) is the son of God, not in a metaphorical sense but as a literal and ontological assertion. While some modern writings, particularly those composed for تبلیغی purposes and intended for Islamic audiences, describe this sonship in symbolic or honorific terms, such explanations do not correspond to the foundational theological texts of that tradition. Moreover, the matter is not confined merely to the designation of مسیح (علیه السلام) as the son of God; rather, it extends to the doctrine of تثلیث, which, in its admitted and established form, implies the concept of three divine entities and constitutes a central tenet within that belief system. Since Muslims experience profound aversion to expressions suggestive of شرک, such formulations are sometimes reinterpreted within Islamic contexts as metaphorical or analogical.

The statement in the above آیت that “it is near that the heavens should be torn apart, the earth split asunder, and the mountains collapse” may be understood in two ways. First, it may indicate that, according to Qur’anic expression, the entirety of the cosmos possesses a form of life, perception, and awareness; and, as reflected in various آیات, the attribution of such an unfounded claim to the Divine Essence brings about a state of profound disturbance throughout existence. For example, in سورۃ البقرہ (۷۴) it is stated: “و ان منھا لما یھبط من خشیة اللہ” — that certain stones fall down from the fear of God. Similarly, in سورۃ الحشر (۲۱): “لو انزلنا ھذا القراٰن علیٰ جبل لرایتہ خاشعا متصدعا من خشیة اللہ” — had this Qur’an been revealed upon a mountain, it would have been humbled and rent asunder from the fear of God. Second, this expression may serve as an emphatic indication of the extreme gravity and abhorrence of the claim. Such hyperbolic forms are common in Arabic and Persian usage; for instance, one may say that an action is so grave as though it has caused the heavens and the earth to collapse. Further discussion of this matter, ان شاء اللہ, may be carried out under the relevant آیات.

See ayat 98 for tafseer.

See ayat 98 for tafseer.

The three aforementioned آیات, which constitute the concluding verses of سورہ مریم, address all faithful believers, the مؤمنین, as well as the unbelieving oppressors, and pertain to the Qur’an, its glad tidings, and its warnings. In essence, they represent a synthesis of the earlier discussions, articulated with renewed emphasis. First, it is stated: “إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدًّا” — those who believe and perform righteous deeds, the All‑Merciful will instill for them محبت within hearts. Some exegetes have considered this آیت to be specifically related to امیرالمؤمنین علی (علیه السلام), while others have interpreted it in a general sense, encompassing all believers. Certain interpretations suggest that God will place their love even within the hearts of their enemies, drawing them toward ایمان; others consider it as mutual affection among believers, fostering unity and strength; still others view it as referring to the محبت and companionship of believers in the Hereafter. A comprehensive consideration indicates that all these interpretations may be included within the broad import of the آیت. The fundamental point is that ایمان and عمل صالح possess an extraordinary power of attraction. Faith in divine unity and adherence to the دعوت of the prophets manifest in the human being as اخلاقِ عالیہ—such as تقویٰ، صداقت، امانت، شجاعت، ایثار، and forbearance—thereby exercising a profound spiritual influence that draws others toward it. Even those mired in sin find themselves inclined toward individuals characterized by purity and integrity. This constitutes, in reality, one of the first rewards granted to the faithful, extending from this world into the next. Numerous observations confirm that when such righteous individuals pass away, they are sincerely mourned, regardless of their outward status, reflecting the deep محبت they inspire. Although the highest expression of this آیت may be associated with امیرالمؤمنین (علیه السلام), this does not preclude its application to all believers in varying degrees. A well‑known narration from the Prophet PBUH & His Pure Progeny further elucidates this meaning: when God loves a servant, He commands جبرئیل to love him, and then the inhabitants of the heavens are called to love him, after which acceptance is established for him upon the earth. Conversely, when God detests a servant, the opposite process unfolds. Thereafter, the Qur’an, as the source of guidance for ایمان and عمل صالح, is described: “فانما یسرناہ بلسانک لتبشر بہ المتقین و تنذر بہ قوماً لداً” — We have made it easy upon your tongue so that you may give glad tidings to the متقین and warn those who are stubborn in enmity. The term “لُدّ” denotes individuals who are obstinate, contentious, and deeply entrenched in opposition. Finally, in order to comfort the Prophet PBUH & His Pure Progeny and the believers—particularly in light of the pressures faced during the Makkan period—it is stated: “وکم اھلکنا قبلھم من قرن ھل تحس منھم من احد او تسمع لھم رکزاً” — how many generations have We destroyed before them, such that no trace or even the faintest sound of them remains. The term “رکز” refers to a subtle or barely perceptible sound, indicating the complete effacement of those defiant opponents. Thus, these آیات collectively affirm the moral and spiritual قوة of ایمان, the effectiveness of divine guidance, and the ultimate fate of those who persist in obstinate denial.

In addition to Shi‘i sources, numerous narrations have been recorded in many books of حدیث and تفسیر among Ahl al‑Sunnah regarding the occasion of revelation (شان نزول) of the آیت: “إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدًّا.” These narrations indicate that this آیت was initially revealed concerning علی علیہ السلام. Among those who have transmitted this report are al‑Zamakhshari in al‑Kashshaf, Sibt ibn al‑Jawzi in Tadhkirah, al‑Ganjī al‑Shafi‘i and al‑Qurtubi in their well‑known commentaries, Muhibb al‑Din al‑Tabarsi in Dhakhā’ir al‑‘Uqbā, al‑Nishapuri in his commentary, Ibn Sabbagh al‑Maliki in al‑Fusul al‑Muhimmah, al‑Suyuti in al‑Durr al‑Manthur, al‑Haythami in al‑Sawā‘iq al‑Muhriqah, and al‑Alusi in Ruh al‑Ma‘ani. Among these, some narrations are as follows: 1. In the commentary of al‑Tha‘alabi, it is reported from al‑Barā’ ibn ‘Āzib that the Messenger of God PBUH & His Pure Progeny said to علی علیہ السلام: “قل اللھم اجعل لی عندک عھدا، واجعل لی فی قلوب المومنین مودة، فانزل اللہ تعالی: ان الذین اٰمنوا و عملوا الصالحات سیجعل لھم الرحمن ودا.” That is: say, O Lord, establish for me a covenant with You and place for me love in the hearts of the believers; whereupon the آیت “إِنَّ الَّذِينَ آمَنُوا…” was revealed. 2. This same meaning has been reported in many sources from Ibn ‘Abbas, who stated: “نزلت فی علی بن ابی طالب … قال محبة فی قلوب المؤمنین” That is, this آیت was revealed concerning علی بن ابی طالب, and its meaning is that God places his محبت within the hearts of the believers. 3. In the book al‑Sawā‘iq, it is narrated from Muhammad ibn al‑Hanafiyyah regarding the interpretation of this آیت: “لایبقی مؤمن الا و فی قلبہ ود لعلی ولاھل بیتہ” There is no believer whose heart does not contain محبت for علی and his Ahl al‑Bayt. 4. In an authenticated narration from امیرالمؤمنین علی علیہ السلام, it is reported: “لو ضربت خیشوم المومن بسیفی ھذا علی ان یبغضنی ماابغضنی… ولا یحبک منافق” If I were to strike the nose of a believer with this sword so that he might hate me, he would not hate me; and if I were to bestow all worldly blessings upon a hypocrite so that he might love me, he would not love me. This is because the Prophet PBUH & His Pure Progeny declared that no believer hates you and no hypocrite loves you. 5. In another narration from امام صادق علیہ السلام, it is reported that the Prophet PBUH & His Pure Progeny would supplicate at the conclusion of his prayers: “اللھم ھب لعلی المودة فی صدور المؤمنین، والھیبة و العظمة فی صدور المنافقین” O God, place the love of علی in the hearts of the believers, and his awe and majesty in the hearts of the hypocrites. Thereupon this آیت and the one following it were revealed. However, as previously indicated in the interpretation of this آیت, its application to علی علیہ السلام represents its highest and most complete manifestation. This does not preclude its general applicability—in varying degrees—to all believers; rather, the concept remains comprehensive, encompassing all those who possess ایمان and عمل صالح, while attaining its most elevated realization in the person of علی علیہ السلام.

The term “یسرناہ,” derived from “تیسیر,” signifies facilitation and ease. In this statement, God declares: “We have made the Qur’an easy upon your tongue so that you may give glad tidings to the God‑fearing and warn the most obstinate and hostile adversaries.” This ease may be understood from multiple aspects: 1. In that the Qur’an is expressed in eloquent and fluent Arabic, whose cadence and sound are pleasing to the ear, and whose recitation is facile upon the tongue. 2. In that God endowed His Prophet with such mastery and proficiency regarding the Qur’anic آیات that he was able to utilize them with ease in every situation, drawing upon them for resolving difficulties and continually reciting them before the believers. 3. In terms of meanings and concepts: although the contents are profoundly deep and richly substantive, they are, in their comprehension, simple, accessible, and lucid. Indeed, the fact that such عظیم and elevated truths are conveyed with clarity within limited expressions is itself an indication of the facilitation described in the آیت, realized under divine assistance. In سورہ القمر, this expression is repeated in several آیات: “و لقد یسّرنا القراٰن للذکر فھل من مدّکر” We have indeed made the Qur’an easy for remembrance—so is there any who will take heed? پروردگارا! illuminate our hearts with the نور of ایمان and our entire being with the light of عمل صالح. Grant that we may be among the friends of the believers and the righteous, especially among the devoted followers of امام المتقین امیرالمؤمنین علی علیہ السلام. Instill our محبت within the hearts of all believers. بار الٰہا! despite its vast numbers and immense material and spiritual resources, our great Islamic community has fallen into ضعف due to discord and fragmentation, and has been ensnared in the grasp of adversaries. Unite the Muslims around the light of ایمان and عمل صالح. خدا وندا! just as You caused the arrogant tyrants of former times to be utterly annihilated—such that no trace of them remains—so too bring the oppressive powers of our age to ناپید, avert their harm from the oppressed, and grant ultimate success to the striving of the believers in their struggle against the مستکبرین۔