Ta-Ha

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

According to numerous narrations regarding the occasion of revelation (شان نزول) of the initial آیات, it becomes evident that after the Qur’an was revealed, the Prophet PBUH & His Pure Progeny engaged in عبادت with exceptional intensity. In particular, he would stand for prolonged periods in worship, to the extent that swelling appeared in his feet. At times, in order to sustain this prolonged عبادت, he would shift the weight of his body onto one foot or the other; at times he would stand upon his heels, and at other times upon his toes. In response to this condition, the aforementioned آیات were revealed, instructing him not to impose such excessive hardship upon himself.

At the beginning of this سورہ, we encounter the حروف مقطعہ, which stimulate the human sense of inquiry and curiosity: “طٰہٰ”. As has been discussed previously in the commentary on other سور, the precise meaning of حروف مقطعہ has been the subject of considerable interpretation. It is possible that all, or at least some of these letters possess specific meanings, functioning similarly to words that convey particular concepts. Indeed, various روایات and the statements of exegetes—particularly in connection with this سورہ and سورہ یٰسٓ—indicate that “طٰہٰ” may signify “یا رجل” (O man). Certain Arabic poetic usages likewise support the employment of this expression with a similar meaning. Additionally, it has been suggested that such letters may operate as symbolic or abbreviated forms, comparable to coded expressions. It is particularly noteworthy that in a narration attributed to امام صادق علیہ السلام, “طٰہٰ” is described as one of the names of the Prophet PBUH & His Pure Progeny, with the meaning: “یا طالب الحق، الھادی الیہ” — O seeker of truth and guide toward it. This interpretation suggests that “طٰہٰ” is composed of two symbolic elements: “طا” indicating “طالب الحق” and “ھا” indicating “ھادی الیہ.” Over time, the expression “طٰہٰ,” like “یسٰنٓ,” appears to have gradually assumed the function of a proper name of the Prophet PBUH & His Pure Progeny, to the extent that the family of the Prophet is sometimes referred to as “آل طٰہٰ,” and حضرت مہدی علیہ السلام is described as “یا ابن طٰہٰ” in certain supplications. Following this, it is stated: “ما انزلنا علیک القرآن لتشقیٰ” — We have not revealed the Qur’an to you so that you may suffer hardship. While worship and the pursuit of nearness to God are of the highest value, even devotion must be undertaken with balance; one should not impose such excess upon oneself that it results in physical strain or diminishes one’s capacity for تبلیغ and جہاد. The term “تشقیٰ,” derived from “شقاوت,” here carries the sense of hardship and difficulty. Subsequently, the purpose of the revelation is clarified: “الا تذکرة لمن یخشیٰ” — it is only a reminder for those who possess خشیت. The concept of “تذکرة” implies that divine teachings resonate with the innate disposition (فطرت) of the human being, serving as a means of awakening and actualizing truths already latent within. At the same time, the qualification “من یخشیٰ” indicates that a sense of responsibility and accountability is necessary for receptivity to these truths. The discourse then introduces the One who sent down the Qur’an: “تنزیلاً ممن خلق الارض والسمٰوات العلیٰ” — it is a revelation from Him who created the earth and the exalted heavens. This highlights the attribute of خالقیت. It is then stated: “الرحمن علی العرش استویٰ” — the All‑Merciful is established upon the عرش. Here, “عرش” signifies the totality of the cosmos as the domain of divine authority, indicating His comprehensive حاکمیت and governance over existence, not any corporeal throne. Thereafter, His مالکیت is described: “لَهُ مَا فِي السَّمٰوٰاتِ وَمَا فِي الْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَىٰ” — all that is in the heavens, the earth, between them, and beneath the soil belongs to Him entirely. Following this, His علم is emphasized: “وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَىٰ” — whether one speaks openly or conceals, He knows both what is hidden (سر) and what is even more concealed (اخفى). Various interpretations have been offered for “اخفى,” including that which has not even arisen in conscious thought or that which has been forgotten by the individual. Collectively, these آیات present key attributes of God: خالقیت، حاکمیت، مالکیت، اور علم. Finally, it is declared: “اللّٰه لا الہ الا ھو لہ الاسماء الحسنیٰ” — God, there is no deity but Him; to Him belong the Most Beautiful Names. The expression “اسماء حسنیٰ” signifies the श्रेष्ठ divine attributes, distinguished for their perfection and excellence. Numerous روایات indicate that God possesses ninety‑nine names; whoever invokes Him through them has his supplication accepted, and whoever comprehends them attains felicity. The intended meaning of enumerating these names is not mere verbal recitation, but rather internalizing and embodying these صفات. When a person reflects divine qualities such as knowledge, generosity, mercy, and forgiveness in his own character, these attributes illuminate his being, leading to spiritual success and acceptance.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

In these آیات, the Qur’an initiates the narrative of the great prophet حضرت موسٰی (علیه السلام). Over more than eighty آیات, significant episodes of his life are presented in detail, so that this account may serve as a source of consolation and reassurance for the Prophet of Islam PBUH & His Pure Progeny and the believers who, at that time in Makkah, were subjected to intense pressure from their opponents. It enables them to recognize that satanic forces cannot withstand the power of God and that all their schemes ultimately come to nothing. Through this narrative—replete with instructive lessons—they are guided to attain their مقصد in the struggle for توحید and devotion to God, to continue their confrontation with the Pharaohs and magicians of every عصر, and likewise to persevere in opposing internal deviations and corrupt inclinations. These are lessons capable of guiding and supporting them throughout every phase of transformative religious struggle. The آیات concerning موسٰی (علیه السلام), the Children of Israel, and آل فرعون may be divided into four thematic sections. The first concerns the beginning of his mission and the initial manifestations of وحی; the second addresses the دعوت to توحید and the ensuing confrontation with Pharaoh; the third recounts the Exodus and the destruction of the دشمن; and the fourth describes the deviation of بنی اسرائیل toward شرک and the decisive response of موسٰی (علیه السلام). The آیات under discussion belong to the first section. They begin with a refined and engaging expression: “وَهَلْ أَتَاكَ حَدِيثُ مُوسَى” — an interrogative not intended to seek information, but rather to introduce an important narrative. It is then stated that when موسٰی (علیه السلام) perceived, from a distance, a fire, he said to his family: “امكثوا إني آنست ناراً لعلّي آتيكم منها بقبس أو أجد على النار هدى.” The term “قبس” denotes a small portion of fire taken from a larger flame, and such a sight in the wilderness typically indicates either the presence of others or a guiding light for travelers. This conveys that موسٰی (علیه السلام), accompanied by his family, was traversing a dark and cold desert night, having lost the path, when he noticed a flame and proceeded toward it in search of guidance or warmth. According to historical reports, this occurred as he was returning from Madyan with his family; the night was severe, the path uncertain, and circumstances difficult. The flame he perceived, however, was not ordinary fire but a manifestation of divine نور. As he approached, it is stated: “فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَىٰ” — he heard a call addressing him: “إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى.” This command signifies the requirement of utmost humility upon entering that مقدّس space, where divine communication and the reception of the mission would occur. The designation “طُوًى” is understood either as the proper name of the valley or as an indication that it was enveloped in blessings. In this sacred context, موسٰی (علیه السلام) received the declaration of selection: “وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَى.” The first مضمون of وحی is then presented: “إِنَّنِي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا” — affirming توحید as the foundational principle. This is followed by the command: “فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي” — establishing عبادة and الصلاة as central expressions of faith and as the most effective means of maintaining remembrance of God. Thereafter, the second foundational principle, namely قیامت, is introduced: “إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا تَسْعَىٰ.” The concealment of the precise time of قیامت ensures that human beings act freely yet remain consistently prepared, as its وقوع is always possible. Finally, a decisive directive is given: “فَلَا يَصُدَّنَّكَ عَنْهَا مَنْ لَا يُؤْمِنُ بِهَا وَاتَّبَعَ هَوَاهُ فَتَرْدَىٰ.” موسٰی (علیه السلام) is instructed not to be deterred by those who deny قیامت and follow their desires, for such denial itself arises from اتباعِ ہوا—an inclination toward unrestrained desire and the avoidance of accountability. Thus, these آیات present, in a concise yet comprehensive form, the essential اصول of دین—توحید، عبادة، نماز، قیامت—and the necessity of steadfastness in the face of opposition, completing the foundations of the prophetic mission at its very outset.

As has been stated, the apparent meaning of the آیت is that موسٰی (علیه السلام) was commanded, out of respect for that sacred land, to remove his footwear and to step into that valley with utmost humility and submission, so that he might hear the divine address and receive the فرمانِ رسالت. However, some exegetes, following certain narrations, have suggested that this command was given because the leather of the shoes was from a dead animal. This interpretation appears unlikely in itself, for there is no reason to suppose that موسٰی (علیه السلام) would make use of such impure material; moreover, other narrations explicitly negate this view, including one attributed to the Imam (ارواحنا لہ الفداء), which strongly rejects such an interpretation. It is noteworthy that a similar expression is also found in the present form of the Torah (Book of Exodus, chapter 3). Other narrations, pointing toward the deeper interpretation (ta’wil) of the آیت, state that: “فاخلع نعلیک ای خوفیک: خوفک من ضیاع اھلک و خوفک من فرعون” That is, “remove your two fears”—one being the fear of harm befalling your family in the wilderness, and the other the fear of Pharaoh. In another narration, Imam al‑Ṣādiq (علیه السلام) conveys a significant lesson derived from this event in the life of موسٰی (علیه السلام): “کن لما لاترجوا ارجی منک لما ترجوا، فان موسٰی بن عمران خرج لیقبس لاھلہ نارا فرجع الیھم و ھو رسول نبی!” This indicates that one should have greater امید in matters from which one does not ordinarily expect anything than in matters one anticipates; for موسٰی بن عمران set out merely to obtain a spark of fire for his family, yet he returned bearing the مقام of رسالت و نبوت. This reflects the reality that often a person hopes for something yet does not attain it, while many of the most significant blessings—unanticipated—are granted through the فضل of God. A similar meaning has also been reported from امیرالمومنین علی علیہ السلام.

Some exegetes have raised a question at this point, namely: how did موسٰی (علیه السلام) come to know that the voice he was hearing was from God, and how did he attain certainty that the Lord was appointing him to the mission of رسالت? This question may, in fact, be posed with respect to all prophets, and it may be answered in two ways. The first answer is that, in such a state, a form of inner unveiling and inward awareness is bestowed, which brings the human being to complete یقین and removes all doubt and uncertainty; such a state is granted to all prophets. The second answer is that the commencement of وحی may be accompanied by a miraculous occurrence that could not be realized except through the قدرت of God. As in the case of موسٰی (علیه السلام), who beheld fire within a green tree, and thereby understood that this was a divine and miraculous matter. It is also necessary to note that hearing the speech of God, even without any intermediary, does not imply that God possesses a voice or physical organs of speech. Rather, through His absolute قدرت, He creates waves of sound within space and communicates with His prophets through them. Since the beginning of the نبوت of موسٰی (علیه السلام) occurred in this manner, he came to be known as “کلیم اللہ.”

In the آیات under consideration, an important فلسفہ of نماز is indicated, namely that the human being, in the course of worldly life and in view of the factors that lead to غفلت, is in need of continual reminder—through a means that, at different intervals of time, recalls to him God, the Hereafter, the invitation of the prophets, and the purpose of creation, and protects him from being engulfed in the vortex of heedlessness and ignorance. نماز fulfills this essential responsibility. A human being awakens early in the morning from sleep—that sleep which had rendered him oblivious to all things of the world—and intends to begin the program of life anew. Before everything else, he engages in نماز, illuminating his heart and soul with the remembrance of God, deriving strength and assistance from it, and preparing himself, with purity and sincerity, for effort and endeavor. Then, as he becomes occupied in his daily affairs, and several hours pass during which a separation often arises between him and the remembrance of God, suddenly the time of ẓuhr arrives and he hears the call of the mu’adhdhin: “اللہ اکبر … حیّ علی الصلٰوة!” — that God is greater than all description and praise … come to prayer. He then prepares for نماز and stands before his Lord in intimate supplication, and if any dust of غفلت has settled upon him, he washes it away. It is for this very reason that, at the commencement of revelation, among the initial commands given to حضرت موسٰی (علیه السلام), it is said: establish الصلاة so that you may remain in My remembrance. It is particularly noteworthy that this آیت states: establish نماز so that you may remain in My remembrance; whereas in سورۃ الرعد (۲۸), it is stated: الا بذکر اللہ تطمئن القلوب — indeed, by the remembrance of God do hearts find tranquility. And in سورۃ الفجر (۲۷–۳۰), it is stated: یا ایتھا النفس المطمئنة ارجعی الیٰ ربک راضیة مرضیة فادخلی فی عبادی و ادخلی جنتّی. By bringing these three آیات together, we clearly understand that نماز brings about the remembrance of God, the remembrance of God produces طمأنینہ of the نفس, and the tranquil نفس ultimately attains entry among the chosen servants and into the eternal Paradise.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

There is no doubt that the prophets require miracles in order to establish their connection with God; otherwise, any individual could lay claim to prophethood. On this basis, the distinction between true prophets and impostors cannot be established without معجزہ. Such a miracle may reside within the content of the prophet’s دعوت and within the heavenly book itself, and it may also appear in the form of sensory and physical miracles in other domains. Moreover, a معجزہ has an effect upon the very روح of the prophet, granting him steadiness of heart, قوة ایمان, and perseverance. In any case, after receiving the فرمانِ نبوت, حضرت موسٰی (علیه السلام) was to be granted a testimony as well; therefore, at that perilous moment, he received two عظیم معجزات from God. The Qur’an recounts this episode as follows: God asked موسٰی: “وما تلک بیمینک یا موسٰی” — O موسٰی, what is that in your right hand? This simple question, imbued with لطف and محبت, served both to calm his heart and to prepare the ground for a profound reality. موسٰی replied: “قال ھی عصای” — it is my staff. Then, desiring to prolong the discourse with his Lord, and perhaps considering that the question implied their benefits, he added: I lean upon it (اتوکوء علیھا), and with it I strike down leaves for my sheep (واھش بھا علیٰ غنمی), and I have other uses for it as well (ولی فیھا ماٰرب اخرٰی). Suddenly, he was commanded: “قال القھا یا موسٰی” — cast it down, O موسٰی. He cast it down, and immediately it became a living serpent moving swiftly: “فالقاھا فاذا ھی حیة تسعٰی.” The term “تسعیٰ” signifies rapid movement, approaching the speed of running. At this moment, he was instructed: “قال خذھا ولاتخف سنعیدھا سیرتھا الاولیٰ” — take it, and do not fear; We shall restore it to its former state. In سورہ قصص (۳۱), it is mentioned that موسٰی (علیه السلام), upon seeing this عظیم serpent, momentarily withdrew in خوف, whereupon he was reassured: “یا موسٰی اقبل ولاتخف.” This brief and instinctive reaction does not contradict his established bravery, for such a response is a natural انسانی reaction to an unprecedented and خلافِ معمول event, not a fear rooted in weakness. Thereafter, reference is made to the second miracle: “واضمم یدک الی جناحک تخرج بیضاء من غیر سوء اٰیة اخریٰ.” He was commanded to place his hand within his garment, from which it would emerge luminous and radiant without imperfection. The expression “من غیر سوء” indicates that this whiteness was not due to disease, but rather a نورانی manifestation. Although commentators have differed regarding the precise expression, other آیات—such as “اسلک یدک فی جیبک” and “وادخل یدک فی جیبک”—clarify that the command referred to placing the hand within the garment near the side or under the arm. Drawing together the preceding آیات, it is finally stated: “لنریک من اٰیاتنا الکبرٰی” — so that We may show you of Our greatest signs. It is evident that “اٰیات کبریٰ” here refers to these two principal معجزات mentioned above, while interpretations suggesting reference to later miracles appear far removed from the apparent context.

There is no doubt that what is stated in the آیات under discussion regarding the staff of موسٰی (علیه السلام) transforming into a عظیم serpent—so much so that in سورۃ الاعراف (۱۰۷) it is referred to as “ثعبان”—and likewise the manifestation of a particular radiance in his hand for a brief moment and its subsequent return to its original state, are neither ordinary events nor merely rare occurrences. Rather, both are extraordinary and constitute معجزات, which are possible only through a power beyond human capacity, that is, the قدرت of خدا. Those who believe in God and regard His knowledge and power as boundless cannot deny such matters, nor can they, like materialists, dismiss them as myths. What is essential in the concept of a معجزہ is that it should not be rationally impossible, and this condition is fully satisfied in the present instance. For there exists no rational proof that negates the possibility of a staff being transformed into a great serpent. Were not both the staff and the serpent, in a distant past, derived from the same origin—namely, the earth? Undoubtedly, whether we consider the ثابتness of species or subscribe to their evolution, in either case both wood and living creatures originate from the same fundamental material. At most, it may be said that this transformation occurred in a miraculous manner, in that processes which would ordinarily require thousands of years were realized within a single moment and an exceedingly brief duration. Is such a phenomenon rationally impossible? If one were to write a voluminous book by hand over the course of a year, and another, by means of extraordinary ability, were to complete it within an hour or even less, this would not constitute a rational impossibility; rather, it would merely be خلافِ معمول. In any case, to pass hasty judgments regarding معجزات and, God forbid, to label them as myths is contrary to reason and sound judgment. What sometimes gives rise to such misconceptions is that we have become accustomed to ordinary chains of cause and effect, to the extent that we regard them as necessary, and anything that contradicts them as impossible. In reality, these natural patterns do not possess inherent necessity, and there is no impediment to a supra‑natural cause bringing about change within them.

It is generally recognized that on the day حضرت موسٰی (علیه السلام) selected that shepherd’s staff for himself, he did not know that this simple object, by the command of God, would accomplish such عظیم tasks—so much so that it would bring about the downfall of Pharaoh’s power. Yet God demonstrated to him that through this very simple means, an extraordinary and خارق العادت strength could be manifested. This, in reality, constitutes a lesson for all human beings: that they should not regard anything in this world as insignificant. Often, it happens that those things or individuals that we look upon with disdain or triviality conceal within them a عظیم power of which we remain unaware.

The verses under discussion state that when Musa (Moses) put out his hand from his bosom, it was white and shining without any defect. This sentence may be to negate the interpretation that appears in the corrupted Torah, where it is written: "And the Lord said to him again: Now put your hand into your bosom." So Moses put his hand into his bosom, and when he took it out, it was leprous, like snow. (Reference: Torah, Book of Exodus, Chapter 4, Volume 6). The word "leprous" is derived from "leprosy," a type of disease, and it is generally agreed that this interpretation is incorrect and inappropriate in this context.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

Now حضرت موسٰی (علیه السلام) has attained the مقام of نبوّت and has been endowed with significant miracles; thereafter, the فرمانِ رسالت is issued to him—such a mission as is exceedingly عظیم and weighty, a mission that begins with conveying the divine command to the most powerful and dangerous individuals of the region. God states: go to Pharaoh, for he has transgressed (اذھب الی فرعون انہ طغٰی). Indeed, for the reformation of a corrupted environment and the establishment of a comprehensive transformation in every dimension, one must begin with the leaders of فساد and the heads of disbelief—those individuals who exert influence throughout society, whether directly or through their ideas, institutions, followers, and apparatuses, having control over all تبلیغی، نشریاتی، اقتصادی، and سیاسی structures. If they are reformed—or, failing that, uprooted—then there remains hope for the salvation of society; otherwise, any attempted reform will be temporary, superficial, and unstable. It is particularly noteworthy that the necessity of beginning with Pharaoh is expressed in a concise phrase: “انہ طغٰی.” Within the concept of “طغیان” is encompassed everything—rebellion, transgression, and تجاوز in all aspects of life. It is for this reason that such individuals are termed “طاغوت,” derived from the same root. موسٰی (علیه السلام), despite the gravity of this mission, did not recoil nor seek any reduction in its scope; rather, he accepted it wholeheartedly and merely requested from God the necessary وسائل for success. Since the foremost instrument of success is a vast spirit, elevated thought, and intellectual قوة—in other words, شرح صدر—he said: my Lord, expand my breast (وقال رب اشرح لی صدری). Indeed, the primary capital of a leader of transformation is broad‑mindedness, sustained endurance, steadfastness, and the capacity to bear difficulties. As this path is fraught with obstacles that cannot be overcome without divine assistance, he further requested: make my task easy for me (ویسرلی امری). Thereafter, موسٰی (علیه السلام) sought the enhancement of his قوة بیان, stating: and loosen the knot of my tongue (واحلل عقدة من لسانی), explaining the purpose: that they may understand my speech (یفقھوا قولی). This clarifies that the intended meaning was not a physical impediment in speech, but the removal of any barrier that might hinder comprehension, so that his discourse would be eloquent, clear, and fully penetrating. Indeed, a successful leader must not only possess intellectual depth and spiritual strength but also the capacity to express thoughts in a manner free from ambiguity and deficiency. Furthermore, for implementing such a عظیم responsibility—the propagation of رسالت، the guidance of humanity, and confrontation with oppressive powers—companions are essential; this task cannot be accomplished alone. Thus, موسٰی (علیه السلام) made a fourth request: appoint for me a minister from my family (واجعل لی وزیرامن اھلی). He specified his brother, saying: ہارون اخی. He was described as eloquent, knowledgeable, and endowed with prophetic intellect and نور. موسٰی (علیه السلام) then stated: strengthen my back through him (اشدد بہ ازری), and: make him a شریک in my matter (واشرکہ فی امری). This participation pertains to assistance in the mission, while maintaining the leadership of موسٰی (علیه السلام). Finally, he expressed the ultimate objective of all these requests: that we may glorify You abundantly (کی نسبحک کثیرا) and remember You abundantly (ونذکرک کثیرا), for You are fully aware of our condition (انک کنت بنا بصیرا). Since the supplication of موسٰی (علیه السلام) was entirely sincere and directed solely toward the optimal fulfillment of divine service, God immediately responded: “قال قد اوتیت سؤ لک یا موسٰی” — your requests have been granted, O موسٰی. Thus, at this decisive and momentous juncture, موسٰی (علیه السلام), standing before the Divine presence, presented all his needs in a single comprehensive supplication, and God, in His generosity, accepted them wholly, affirming them in a concise yet life‑giving declaration, elevating His servant by addressing him repeatedly by name—an expression of profound grace and honor.

There is no doubt that fundamental transformations within human societies—particularly the transformation of materialistic and شرک‑contaminated values into spiritual and human values—are not an easy undertaking, especially in circumstances where the path passes through the domain of Pharaoh and other self‑willed tyrants. Such an undertaking requires spiritual and physical preparedness, intellectual capacity, قوة بیان, awareness of the path, divine assistance, and capable, trustworthy, and courageous companions. These are precisely the elements that حضرت موسٰی (علیه السلام) sought from God at the very outset of this عظیم رسالت. These considerations themselves make it clear that موسٰی (علیه السلام), even prior to نبوّت, possessed an awakened and prepared روح. They also demonstrate that he was fully cognizant of his responsibilities in every respect and understood well which وسائل and capacities were necessary to enter the میدان and to acquire the strength required to confront the فرعونی نظام.

There is no doubt that Pharaoh possessed numerous forms of deviation: he was a disbeliever, an idol‑worshipper, a tyrant, and an oppressor. However, among all these deviations, the Qur’an has singled out only his “طغیان” for mention: (انہ طغٰی), for rebellion against the command of God and defiance constitute the essence and comprehensive expression of all such deviations. Implicitly, it also becomes clear that, at the initial stage, the objective and focus of the prophets is confrontation with the طواغیت and the arrogant. This stands in complete contradiction to the analysis of religion presented by Marxists, who regard religion as serving tyrants and imperial powers. It is possible that such assertions may hold some validity with respect to fabricated and irrational religions; however, the history of the true prophets unequivocally and completely refutes such unfounded claims regarding the revealed religions. In this regard, the movement of موسٰی بن عمران serves as a particularly clear and compelling testimony.

Another lesson that emerges from this phase of the life of حضرت موسٰی (علیه السلام) is that even the prophets and messengers, despite possessing miracles for the advancement of their missions, made use of ordinary means—both through effective and eloquent expression and through the intellectual and physical strength of their assistants. It is not necessary that human beings should always rely upon miracles in the course of life; rather, they should prepare programs and means, and continue their progress through natural methods. Wherever obstacles arise in their endeavors, it is then that they should await the لطف و کرم of God.

As is evident from the آیات under discussion, حضرت موسٰی (علیه السلام) identifies the primary objective of his requests as follows: that they may glorify You abundantly and remember You profusely. It is clear that “تسبیح” signifies declaring God to be absolutely free from all association (شرک) and from any possible نقص inherent in contingent existence. It is equally evident that the intention of موسٰی (علیه السلام) was not the mere continuous repetition of the phrase “سبحان اللہ”; rather, the essential objective was to actualize this حقیقت within the morally corrupted society of that time—namely, to eradicate idols, to dismantle places of idol worship, to purify minds from شرک‑laden conceptions, and to remove both material and spiritual deficiencies. This, in his view, constituted “تسبیح,” and this was inseparably linked with ذکر الٰہی. Through this path, he sought to revive the remembrance of God—His attributes and His presence—within hearts, and to establish the manifestations of divine attributes across society. The use of the term “کثیراً” indicates that he intended to universalize this process, extending it beyond a limited sphere and removing it from restriction to a confined domain.

From the narrations reported in the books of the scholars of Ahl al‑Sunnah as well as those recorded in the works of Shi‘i scholars, it becomes evident that the Prophet of Islam PBUH & His Pure Progeny likewise expressed the desire for the same وسائل that حضرت موسٰی (علیه السلام) had sought from God for the advancement of his mission. The only difference was that, in place of the name of ہارونؑ, he mentioned the name of علی علیہ السلام, and thus supplicated: “اللھم انی اسألک بما سألک اخی موسٰی ان تشرح لی صدری، وان تیسرلی امری، و ان تحل عقدة من لسانی، یفقھوا قولی، و اجعل لی وزیرا من اھلی، علیا اخی، اشددبہ ازری، واشرکہ فی امری، کی نسبحک کثیراً و نذکرک کثیراً انّک کنت بنا بصیراً” “O Lord! I ask You for that which my brother موسٰی asked You: that You expand my breast, make my affairs easy for me, and loosen the knot of my tongue so that they may understand my speech; and appoint for me a minister from among my family, my brother علی (علیہ السلام); strengthen my back through him and make him a شریک in my matter, so that we may glorify You abundantly and remember You abundantly; surely You are fully aware of our condition.” This حدیث has been transmitted, with some variations, by al‑Suyuti in Tafsir al‑Durr al‑Manthur, by the late al‑Tabrasi in Majma‘ al‑Bayan, and by many other eminent Sunni and Shi‘i scholars. Closely related to this narration is the حدیث منزلت, in which the Prophet PBUH & His Pure Progeny said to علی علیہ السلام: “الا ترضی ان تکون منی بمنزلة ھارون من موسٰی الا انہ لانبی بعدی” “Are you not pleased that your relation to me is as the relation of ہارون to موسٰی, except that there will be no prophet after me?” This حدیث, recorded in the foremost books of Ahl al‑Sunnah and transmitted—according to Tafsir al‑Mizan—by the Muhaddith Bahrani in his work Ghayat al‑Maram through one hundred chains from Sunni sources, possesses such اعتبار that there remains no scope for denial. However, some exegetes (as mentioned, for instance, by al‑Alusi in Ruh al‑Ma‘ani), while accepting the اصل روایت, have objected to its دلالت, asserting that the phrase “واشرکہ فی امری” indicates nothing beyond participation in the mission of دعوت and guidance. Yet it is evident that participation in the matter of guidance—whether expressed as امر بالمعروف، نہی عن المنکر، or the dissemination of truth—is a general duty incumbent upon every Muslim individually; it is not a particular distinction that the Prophet PBUH & His Pure Progeny would have specifically requested for علی علیہ السلام. Hence, such an interpretation cannot adequately explain the supplication. On the other hand, it is equally clear that this does not imply participation in the matter of نبوت. Therefore, it follows that this indicates a special مقام distinct both from prophethood and from the general duty of guidance. In other words, certain responsibilities are not assigned to all individuals: safeguarding the دین of the Prophet PBUH & His Pure Progeny from any form of distortion or deviation, preserving it, clarifying ambiguities that may arise in its meanings, leading the community in the absence of the Prophet and after him, and assisting in the advancement of his mission in an effective and comprehensive manner. All of these are encompassed within what the Prophet PBUH & His Pure Progeny sought for علی علیہ السلام through the phrase “واشرکہ فی امری.” Furthermore, it becomes evident that the fact that ہارون (علیه السلام) passed away before موسٰی (علیه السلام) does not create any difficulty for this discussion. Succession may occur either during the absence of a leader—as in the case of ہارون (علیه السلام) acting as the khalifa of موسٰی (علیه السلام) during his absence—or after the passing of a leader, as in the case of علی علیہ السلام after the Prophet PBUH & His Pure Progeny. Both share a common essence, though their instances differ.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

In these آیات, God refers to a phase in the life of حضرت موسٰی (علیه السلام) related to his childhood and his miraculous deliverance from the wrath of the Pharaohs. Although, in terms of historical sequence, this period precedes the time of his رسالت و نبوت, yet since the بيان concerns the divine favors bestowed upon موسٰی (علیه السلام) from the beginning of his life, it has been placed, in terms of importance, immediately after the subject of رسالت. It is first stated: O موسٰی! We had bestowed Our favor upon you on a previous occasion as well, and had endowed you with Our blessings (ولقد مننا علیک مرة اخرٰی). After this brief reference, the Qur’an proceeds to its elaboration: At that time when We revealed to your mother that which was to be revealed (اذ اوحینا الیٰ امک مایوحیٰ). This indicates that on that day, whatever guidance was necessary for the salvation of موسٰی from the grasp of the Pharaohs was conveyed to his mother. For, as becomes evident from other آیات, Pharaoh had oppressed the Children of Israel with great severity. In particular, he had issued the command that male infants of the Children of Israel be killed at birth, while females be allowed to live as servants. This command was intended either to weaken the power of the Children of Israel and to preclude the possibility of rebellion, or, according to some historians and exegetes, to prevent the birth of a child concerning whom it had been foretold that he would arise from among them and overturn Pharaoh’s rule. Pharaoh’s spies closely monitored the dwellings of the Children of Israel, reporting births of male children to the authorities, whereupon such infants were swiftly put to death. In any case, the mother realized that her newborn child was in danger, and that mere concealment would not suffice. At such a time, the God who had destined this child for a great mission inspired in her heart that she should entrust him to Him. Thus, it was inspired to the mother of موسٰی (علیه السلام): “ان اقذفیہ فی التابوت فاقذفیہ فی الیم” The term “یم” here denotes the great river Nile. The expression suggests that she should place the child firmly in a صندوق and cast it into the river without fear or hesitation. The word “تابوت” signifies a wooden صندوق, not exclusively one used for the dead, but a container of broader application. The Qur’an then states: “فلیلقہ الیم بالساحل یاخذہ عدو لی وعدو لہ” The repetition of the word “عدو” emphasizes Pharaoh’s enmity both toward God and toward موسٰی and the Children of Israel. Yet it was precisely such an enemy who became the means for the upbringing of موسٰی, thereby demonstrating that no one can stand in opposition to the divine will, and that God may nurture His chosen servant within the very domain of his adversary. When God wills to manifest His power, He may bring about the destruction of tyrants through their own means, and consume them through the very fire they themselves have kindled. In this perilous path, موسٰی required a form of protection; thus, God cast upon him a special محبت: “والقیت علیک محبة منی” Such a shield, though unseen, is stronger than iron and steel. It is reported that whoever beheld موسٰی (علیه السلام) was filled with affection for him. At the conclusion of the آیات, it is stated: “…ولتصنع علیٰ عینی” That is, you were to be nurtured under My care and before My sight, a special expression indicating a particular divine favor in his upbringing. Subsequently, the narrative returns: When your sister was passing nearby and observing your condition (اذتمشی اختک), she said: “فتقول ھل ادلکم علیٰ من یکفلہ” She offered to introduce someone who could care for the child. Through this means, the mother of موسٰی was brought before Pharaoh’s court, and when the child was placed in her arms, he immediately began to nurse. Thus it is stated: “فرجعناک الی امک کی تقر عینھا ولاتحزن” We returned you to your mother so that her eyes might be comforted and she might not grieve. Years passed, and موسٰی (علیه السلام) grew up under divine protection. One day, he encountered two men fighting; one from the Children of Israel and the other from the Copts. In defending the oppressed, he struck the Copt, resulting in his death. This caused him great distress, and upon learning that Pharaoh’s agents sought him, he departed secretly toward Madyan. There, in an environment of safety, he spent years among its people. The Qur’an states: “وقتلت نفساً فنجیناک من الغم” “وفتناک فتوناً” “فلبثت سنین فی اہل مدین” After passing through these stages and undergoing various trials, he reached the appointed time: “ثم جئت علی قدر یا موسیٰ” The term “قدر” here, according to some exegetes, signifies the appointed time for his mission, while others interpret it as the attainment of a certain مقام and preparedness. Finally, it is declared: “واصطنعتک لنفسی” That is, I have nurtured and prepared you specially for Myself—for the acceptance of revelation, for the responsibility of رسالت, and for the guidance of My servants. The term “اصطناع” implies a deliberate and comprehensive process of formation and refinement, indicating that موسٰی (علیه السلام) had been shaped through trials and divine care to become fully prepared for the عظیم ذمہ داری entrusted to him.

See ayat 48 for tafseer.

See ayat 48 for tafseer.

See ayat 48 for tafseer.

See ayat 48 for tafseer.

See ayat 48 for tafseer.

At this stage, when all matters had been arranged and all necessary means had been provided to حضرت موسٰی (علیه السلام), he and his brother ہارونؑ were addressed with the command: “تُو اور تیرا بھائی دونوں جو آیات میں نے تمہیں دی ہیں ان کے ساتھ اب نکل پڑو (اذھب انت واخوک باٰیاتی)۔ Those آیات include the two महान miracles of موسٰی (علیه السلام), as well as all the divine signs, teachings, and comprehensive programs which themselves testify to the truthfulness of his دعوت—especially as their profound teachings were being conveyed through a person who, outwardly, had spent a significant portion of his life as a shepherd. For the purpose of strengthening their spiritual resolve and emphasizing the necessity of utmost effort, it was further stated: do not show any negligence in My remembrance and in the execution of My commands (ولاتنیا فی ذکری). For negligence and the abandonment of resolve would render all your efforts fruitless; therefore, stand firm, do not be intimidated by any incident, and do not exhibit weakness or slackness in the face of any power. Thereafter, the principal objective of their mission and the specific matter upon which they were to focus was articulated: both of you go to Pharaoh, for he has indeed transgressed (اذھبا الیٰ فرعون انہ طغیٰ). He is the primary cause and principal source of the widespread corruption and misery of this vast land, and until he is reformed, no meaningful progress can be achieved; for the advancement or decline, and the prosperity or misfortune of a people, is more than anything dependent upon their leaders and chiefs. Therefore, your foremost objective must be directed toward him. It is true that ہارون (علیه السلام) was not present in that desert at that particular moment, and as exegetes have stated, God informed him of the matter, and he came forth from Egypt to join his brother موسٰی (علیه السلام) in undertaking this responsibility. Nevertheless, there is no impediment in addressing two individuals even when only one is present at the time; such expressions are also common in both Persian and Urdu usage. Subsequently, the effective method of initially meeting Pharaoh is explained in precise terms: in order to influence him, “speak to him with gentle speech” (فقولا لہ قولا لینا) perhaps he may take heed or fear (لعلہ یتذکر او یخشٰی). The distinction between “یتذکر” and “یخشی” is that if you adopt a gentle and mild manner while presenting your message with clarity and firmness, one possibility is that he may inwardly accept your rational arguments and embrace faith; another possibility is that, at the very least, he may submit out of fear—whether of divine punishment in this world or the hereafter, or from fear of the loss of his power—and thus refrain from opposing you. There is also a third possibility, indicated by the expression “لعل” (perhaps): that he may neither take heed nor fear, but instead adopt the path of resistance and confrontation. In such a case, the argument will have been fully established against him; thus, acting in this manner is in no circumstance devoid of benefit. There is no doubt that God was fully aware of the eventual outcome, yet these expressions serve as an instruction for موسٰی (علیه السلام), ہارون (علیه السلام), and all leaders on the path of God. (Explanatory note: the meaning of “لعل” and its usage in the Qur’an has been discussed in detail in Tafsir texts). Despite this, موسٰی (علیه السلام) and ہارون (علیه السلام) were apprehensive lest this rebellious, powerful, and arrogant individual—whose severity and harshness were widely known—might act against them before they could even convey their message. Therefore, they submitted: “قالا ربنا اننا نخاف ا ن یفرط علینا او ان یطغٰی” The term “یفرط,” derived from “فرط,” signifies hastening or acting in advance; thus, they feared that Pharaoh might hastily resort to severity before hearing their words, or, upon hearing them, immediately engage in excessive transgression. In either circumstance, their mission would be endangered and left incomplete. However, God decisively replied: do not fear at all; indeed, I am with you both, I hear and I see (قال لاتخافا اننی معکما اسمع وارٰی). Accordingly, with such a powerful Lord—who is present with you everywhere, who hears all things and sees all things, and who is your supporter and helper—there is no reason for fear or anxiety. Thereafter, the manner of presenting the دعوت to Pharaoh is articulated with remarkable precision in five concise, decisive, and meaningful statements: First, go to him and say: we are the messengers of your Lord (فاتیاہ فقولا انا رسولا ربک). This expression is particularly noteworthy in that instead of saying “our Lord,” the phrase “your Lord” is employed, in order to direct Pharaoh’s attention to the fact that he himself has a Lord, and that these are His representatives, while implicitly indicating that no individual has the right to claim lordship, as it is exclusively the prerogative of God. Second, send the Children of Israel with us and do not subject them to torment (فارسل معنا بنی اسرائیل ولاتعذبھم). Although the دعوت of موسٰی (علیه السلام) was not limited to freeing the Children of Israel from the domination of the آلِ فرعون, but also encompassed delivering Pharaoh and his followers from شرک and idolatry—as other آیات indicate—this particular matter was emphasized due to its importance and its direct logical connection with his mission. Third, as proof and evidence: we have come to you with a sign from your Lord (قدجئناک باٰیة من ربک). We do not speak frivolously, nor do we present claims without evidence; therefore, reason dictates that you at least reflect upon our words, and, if they are sound, accept them. Fourth, in order to inspire inclination among believers: peace be upon those who follow guidance (والسلام علی من اتبع الھدٰی). This statement may also imply that true safety—both in this world and the next, from suffering, hardship, divine punishment, and the difficulties of individual and collective life—is exclusively for those who follow divine guidance; indeed, this constitutes the ultimate outcome of the دعوت of موسٰی (علیه السلام). Finally, they were instructed to warn him of the consequences of rejection: “انا قد اوحی الینا ان العذاب علٰی من کذّب وتولیٰ” It may be supposed that the inclusion of such a statement is inconsistent with the command to speak gently; however, this is a misconception. Just as a compassionate physician, in a gentle tone, informs a patient that whoever takes the prescribed medicine will be cured, and whoever does not will perish, there is no harshness in such a statement; rather, it is a clear presentation of reality in accordance with the situation, expressed in explicit terms.

History presents numerous instances in which defiant and powerful individuals rose in opposition to the power of God; yet at no point did God assemble special armies of the heavens and the earth to subdue them. Rather, He subdued them through such simple and unanticipated means that no one could have conceived of them. In particular, it often occurs that He directs them toward the very agents of their own destruction and entrusts their downfall to themselves. The narrative of Pharaoh itself bears witness that his principal adversary, namely موسٰی (علیه السلام), was nurtured within his own household, and God placed him under his very protection. More striking still is the historical observation that the nurse of موسٰی (علیه السلام) was from among the Qibti. The carpenter who constructed the صندوق for his salvation was also a Qibti. Those who retrieved the صندوق from the water were servants of Pharaoh. It was his own wife who opened it. From Pharaoh’s own court, the mother of موسٰی (علیه السلام) was invited to act as his wet nurse. After the incident involving the قتل of a Qibti, it was the pursuit by Pharaoh’s soldiers that led to his migration toward Madyan, where he underwent a complete period of education and تربیت in the school of a prophet such as شعیب (علیه السلام). Indeed, when God wills to manifest His power, He does so in such a manner that all arrogant ones realize that their status is far more insignificant and contemptible than to be able to present anything in opposition to His will and decree.

In order to create influence and penetration in the hearts of people (even if they may be deeply misguided and sinful), the first directive of the Qur’an is that they should be approached with gentleness and affection. Harshness and severity pertain to later stages, and only when a friendly approach proves ineffective. The objective of this is that people may be drawn toward them, receive admonition, and attain guidance, or that they may fear the consequences of their evil deeds: (لعلہ یتذکر او یخشی). Every school of thought must possess an element of attraction and should not, without reason, drive people away from itself. The lives of the prophets and the Imams of guidance (علیہم السلام) likewise indicate that throughout their lives they never deviated from this method. Yes, it is possible that even a loving and gentle approach may fail to affect certain individuals, and no alternative may remain except severity and firmness. This is correct in its place, but not as a general principle at the outset. The initial approach is always that of محبت and gentleness, and this is precisely the lesson that the آیات under discussion clearly convey. It is noteworthy that, according to certain narrations, موسٰی was even instructed to address Pharaoh by his best name, perhaps so that it might have an effect upon his hardened heart.

There is no doubt that the term “وحی” in the Qur’an has been used in various meanings. At times, it denotes a subtle sound or the act of conveying something quietly (this being its original meaning in the Arabic language). At times, it is used in the sense of a symbolic gesture, for example: فاوحٰی الیھم ان سبحوا بکرة و عشیاً Zakariyya, who at that time was unable to speak, indicated to the Children of Israel that they should glorify God morning and evening (مریم۔۱۱). At times, it is expressed in the sense of innate inspiration, for example: اوحٰی ربک الی النحل Your Lord inspired the honeybee (نحل۔۶۸). At times, it appears in the sense of a creational command, that is, a command conveyed through the language of creation itself, for example: یومنذ تحدث اخبارھا بان ربّک اوحٰی لھا On that Day, the earth will relate its news, because your Lord has revealed to it (زلزال۔۵). And at times, it is used in the meaning of inspiration cast into the heart—such inspiration that may occur to the hearts of believers even if they are not prophets or Imams, for example: اذ اوحینا الی امک مایوحیٰ O موسٰی, We revealed to your mother that which was required to be revealed (طٰہٰ۔٣۸). However, its most significant usage in the Noble Qur’an pertains to those divine messages that are exclusively associated with the prophets, for example: (انا اوحینا الیک کما اوحینا الیٰ نوح والنبین من بعدہ) We have revealed to you as We revealed to Nuh and the prophets after him (نسآء۔۱۶۳). On this basis, the term “وحی” carries a broad and comprehensive meaning that applies across all these instances. Thus, there should be no cause for astonishment if, in the آیات under discussion, the term وحی has been used with respect to the mother of موسٰی (علیه السلام).

It is possible that, upon studying the preceding آیات, the question may arise in the minds of some as to why موسٰی (علیه السلام), despite these divine promises, experienced anxiety, doubt, and apprehension. Indeed, God explicitly instructed him to proceed, assuring him that “I am with you everywhere; I hear all things and observe all things,” and that there was no cause for concern. The answer to this question becomes clear from the fact that this mission was, in reality, exceedingly momentous. موسٰی (علیه السلام), outwardly, was a shepherd. He was now required, accompanied only by his brother, to confront a defiant, powerful, and tyrannical ruler who possessed the greatest material resources of that age. Moreover, it is remarkable that he was commanded to begin the دعوت directly with Pharaoh himself—not to approach others first, nor to gather an army or supporters, but rather to strike directly at Pharaoh’s heart from the outset. This mission was indeed highly complex and exceedingly difficult. Furthermore, it is known that knowledge and awareness possess varying درجات and مراتب. Often, a person may possess certain knowledge with certainty, yet still desire to attain the stage of علم الیقین and experiential reassurance. Just as حضرت ابراہیم (علیه السلام), despite having definitive belief in the Resurrection, requested from God that he be shown, within this world, the manner in which the dead are brought to life, so that a greater degree of اطمینان قلب might be attained.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

Here, the Noble Qur’an, in accordance with its style, has omitted those aspects that can be understood in the subsequent discussions of this narrative, and has directly commenced the account of the dialogue between موسٰی (علیه السلام) and ہارون (علیہ السلام) with Pharaoh. In reality, the matter is as follows: موسٰی (علیه السلام), after receiving the command and obtaining a comprehensive program and complete directive for confronting Pharaoh, set forth from that sacred land. According to historians, near Egypt he was joined by his brother ہارون (علیه السلام). Together, they proceeded toward Pharaoh. After enduring numerous hardships, they reached the interior of Pharaoh’s legendary palace, to which very few people could gain access. When موسٰی (علیه السلام) stood before Pharaoh, he began to present those effective and measured statements which God had taught him at the time of bestowing the mission of prophethood: We are the messengers sent by your Lord. Send forth the Children of Israel with us and do not afflict them. We have come to you with a clear proof and manifest sign from your Lord. Peace be upon the one who follows guidance. And know also that it has been revealed to us that the punishment of God awaits those who deny and turn away from the command of God. When Pharaoh heard these statements, his first reaction was to say: O موسٰی! tell me, who is your Lord (قال فمن ربکما یا موسٰی). It is remarkable that the arrogant and defiant Pharaoh was not even prepared to say: Who is my Lord whom you claim? Rather, he said: Who is your Lord? موسٰی immediately provided a highly comprehensive and extremely concise introduction of the Lord: “قال ربنا الذی اعطٰی کل شئی خلقہ ثم ھدٰی” In this brief statement, حضرت موسٰی (علیه السلام) points to two fundamental and essential principles of creation and the order of existence, each of which constitutes a clear and independent proof for the معرفت of the Lord. First, that He has granted to every being whatever it required and needed. This is a subject upon which entire volumes can be, and indeed have been, written. If we consider نباتات and those living beings that inhabit various regions—whether birds or quadrupeds, marine creatures or insects, or those that crawl upon the earth—even briefly, we observe that each is in complete harmony with its environment and surroundings, and possesses precisely what it requires. The structure of birds has been fashioned in such a way that, in terms of form, weight, and faculties, it suits the demands of flight. Likewise, the structure of creatures dwelling in the depths of the seas has been adapted to their conditions. Clearly, there is no scope in this work to discuss all of them. The second issue pertains to the guidance and direction of beings, which the Qur’an has placed, through the word “ثم,” as a subsequent stage after the fulfillment of their needs and necessities. It is possible that a person or thing may possess abundant means of life yet be unfamiliar with the methods of utilizing them. Therefore, the most essential matter is familiarity with the proper modes of their use, and this is precisely what is evidently observed among different beings. We see how each of them employs its capacities in the best possible manner to sustain its course of life. Animals construct their dwellings, reproduce, nurture and rear their offspring, conceal themselves from enemies, and rise to confront them when necessary. The human being likewise possesses this innate (تکوینی) guidance; however, since the human is a being endowed with intellect and awareness, God has combined this innate guidance with legislative (تشریعی) guidance, which is conveyed through the prophets. If he does not deviate from this path, he will certainly attain the مقصد. In other words, the human being, by virtue of possessing intellect, awareness, and will, bears certain duties and responsibilities, and is equipped with developmental programs which animals do not possess. For this reason, alongside innate guidance, the human being also requires legislative guidance. In summary, موسٰی (علیه السلام) sought to convey to Pharaoh that this cosmos is neither confined to you nor to the land of Egypt, nor is it restricted to the present age alone or to the past. This vast عالم has had a past and will have a future; in the past neither I existed nor you. The two fundamental principles governing it are the provision of needs and the enabling of beings to employ their capacities and resources. These two matters can thoroughly acquaint you with our Lord, and the more you reflect upon them, the more numerous proofs of His greatness and power you will find. Upon hearing this comprehensive and refined response, Pharaoh raised another question: “قال فما بال القرون الاولیٰ” As to what Pharaoh intended by this statement, exegetes have presented various views: 1. Some have said that, since موسٰی (علیه السلام) in his final statement had mentioned divine punishment for all opponents of توحید, Pharaoh asked why the past nations were not afflicted with such punishment. 2. Others say that, since موسٰی (علیه السلام) had introduced God as the Lord and deity of all, Pharaoh questioned why their forefathers and previous nations were مشرک, implying that شرک and idol worship were not erroneous. 3. Others have stated that, since موسٰی’s discourse implied that all would ultimately face the consequences of their deeds and that those who turned away from God’s command would face punishment, Pharaoh asked about the accountability of those who perished and did not return to life. In any case, موسٰی (علیه السلام) responded: “قال علمھا عند ربی فی کتاب لایضل ربیّ ولاینسی” (Explanatory note: the word “کتاب” is mentioned here in the indefinite form, indicating the عظمت of that record in which the deeds of servants are inscribed. As another آیت states: لایغادر صغیرة ولاکبیرة الا احصاھا — no small or great deed is omitted except that it is accounted for in it. (کہف۔۴۹)).

Both terms denote a place prepared for sitting, sleeping, and resting; in origin, the word “مھد” refers to a place in which a child is laid to sleep (a cradle or something of that nature). Thus, the human being is, as it were, an infant who has been entrusted to the cradle of the earth, and within this cradle all provisions of nourishment and the necessities of life are made available to him.

It is derived from the root “زوج”; it may also allude to the various categories within نباتات, and it can furthermore contain an implicit indication toward the principle of pairing (being male and female) within the botanical world, a matter which, انشااللہ, will be discussed under the relevant آیات.

In this regard, a narration has been reported in Usul al-Kafi from the Noble Prophet (peace be upon him) that: “ان خیارکم اولوا النھٰی، قیل یارسول اللہ و من اولوا النھٰی؟ قال ھم اولوا الاخلاق الحسنة والاحلام الرزینة وصلة الارحام والبررہ بالامھات والاباء والمتعاھدین للفقراء والجیران والیتامٰی و یطعمون الطعام ویفشون السلام فی العالم، ویصلون والناس نیام غافلون:” “Among you, the best are the ulū al-nuhā (those endowed with responsible intellect and reflection).” It was asked: “O Messenger of Allah! Who are the ulū al-nuhā?” He replied: “They are those who possess noble اخلاق حسنہ and sound, balanced reasoning; those who maintain ties of kinship, who act with خیر toward mothers and fathers, and who care for the poor, the needy, neighbors, and orphans. They are those who feed the hungry, spread peace and reconciliation in the world, and who perform prayer while people, heedless, are asleep.” (Reference: Usul al-Kafi, vol. 2, Bab: “المومن و علامتہ وصفا تہ”, p. 32). In another narration, it has been reported from Amir al-Mu’minin ‘Ali (peace be upon him) that: A person asked him about the meaning of performing two prostrations (sajdah) in every unit (rak‘ah) of prayer. The Imam stated: “The meaning of the first prostration” is that when you place your head upon the الأرض, it signifies: O Lord! I was originally from this soil; and when you raise your head, its implication is that You have brought me forth from this same soil. The meaning of the second prostration is that You will return me to this same soil; and when you raise your head from the second prostration, its implication is that You will once again raise me from this soil (bringing me back to life). (Reference: Bihar al-Anwar, new edition, vol. 85, p. 132).

See ayat 64 for tafseer.

See ayat 64 for tafseer.

See ayat 64 for tafseer.

See ayat 55 for tafseer.

See ayat 64 for tafseer.

See ayat 64 for tafseer.

See ayat 64 for tafseer.

See ayat 64 for tafseer.

In this portion of the verses, another stage of the confrontation between Musa (علیه السلام) and Pharaoh is described. The Qur’an begins this section with the statement: “And We certainly showed him all Our signs, but he denied them and refused (to accept them)” (ولقد اریناہ اٰیاتناک لھا فکذب وابیٰ). It is evident that “these signs” do not refer to all the miracles manifested by Musa (علیه السلام) throughout his lifetime in Egypt; rather, they pertain specifically to those presented at the outset of his mission before Pharaoh—namely, the miracle of the staff, the “white hand” (یدِ بیضا), and the very content of his heavenly call, which in itself constituted a clear proof of his truthfulness. For this reason, following this event, the Qur’an proceeds to mention the confrontation with the magicians and the subsequent miracles. At this point, let us consider how the obstinate, arrogant, and defiant Pharaoh responded to Musa (علیه السلام) and his miracles, and in what manner—like all false holders of power—he sought to accuse him. The Qur’an states: “He said: O Musa! Have you come to drive us out of our land by your magic?” (قال اجئتنا لتخرجنا من ارضنا بسحرک یا موسٰی). This statement implies: we are aware that your claim to prophethood, your call to tawḥīd, and your display of miracles are all part of a scheme to seize power and expel us and the Copts from the land of our forefathers. Your objective is neither the propagation of divine unity nor the deliverance of the Children of Israel; rather, it is dominion, control over this land, and the expulsion of your opponents. This accusation represents a familiar strategy employed throughout history by those in positions of power and by imperial forces. Whenever they perceive themselves to be under threat, they raise the alarm that “the homeland is in danger,” thereby mobilizing public sentiment—although what they truly mean by “the homeland” is the preservation of their own rule and their own survival. Some exegetes have suggested that the policy of bringing the Children of Israel to Egypt and maintaining them there was not solely for the purpose of exploiting their labor as slaves. Rather, there was also a concern that, being a strong community, they might grow powerful and pose a threat. Thus, even the killing of their male children was not only due to fear of the birth of Musa (علیه السلام), but also to weaken their strength. This is a pattern frequently observed among oppressive powers. Accordingly, allowing them to depart—as Musa desired—would have enabled them to regain strength, thereby placing the throne of Pharaoh at risk. Another point is that in this brief statement, Pharaoh also imputes magic to Musa (علیه السلام)—the same accusation that has repeatedly been leveled against prophets in response to their manifest miracles. As stated in Surah al‑Dhariyat (verses 52–53): “کذالک ما اتی الذین من قبلھم من رسول الا قالوا ساحر او مجنون اتواصوا بہ بل ھم قوم طاغون” No messenger came to those before them but they said: “He is a magician or a madman.” Did they enjoin this upon one another? Rather, they are a transgressing people. It is also important to recognize that, in such circumstances, appealing to patriotic sentiment is a calculated strategy, since most people hold their homeland dear like their own lives. Hence, in some verses these two matters are mentioned together: “ولو انا کتبنا علیھم ان اقتلوا انفسکم او اخرجوا من دیارکم ما فعلوہ الا قلیل منھم” Had We prescribed for them that they should sacrifice themselves or leave their homes, only a few of them would have done so. Pharaoh then added: do not imagine that we are incapable of producing magic comparable to yours—“we shall surely bring you magic like it” (فلناتینک بسحر مثلہ). And in order to assert greater decisiveness, he said: set a fixed time between us and you, one that neither we nor you shall fail to observe, and let it be at a place equally accessible to all (فاجعل بیننا و بینک موعداً لانخلفہ نحن ولاانت مکاناً سوًی). The expression “مکاناً سوی” has been interpreted in various ways: some have regarded it as a place equidistant between the two parties; others as a location centrally situated for all the people; and still others as an open and level ground suitable for public gathering. These meanings may collectively be applicable. It should also be noted that those in positions of power often adopt an outward display of confidence, accompanied by loud proclamations, in order to intimidate their opponents and to rally their own supporters—particularly when some among their inner circle have already been influenced, as had occurred in the case of Musa’s miracles. However, Musa (علیه السلام) remained composed and did not allow himself to be perturbed by Pharaoh’s agitation. With complete clarity and firmness, he declared: “The appointed time between us is the Day of Adornment (a festival day), and let the people be assembled in the forenoon” (قال موعدکم یوم الزینة وان یحشر الناس ضحیٰ). The term “یوم الزینة” evidently refers to a festival day, when people would typically suspend their daily occupations and gather collectively, making it an appropriate occasion for such a decisive confrontation. Pharaoh, having witnessed the extraordinary miracles of Musa and their psychological impact upon his followers, resolved firmly to oppose him through the assistance of magicians. Thus, after agreeing to the appointment, “he turned away, gathered all his stratagems, and then came forth” (فتولّٰی فرعون فجمع کیدہ ثم اتی). This concise expression encapsulates all the detailed events narrated elsewhere: after departing from Musa, Pharaoh convened with his advisers, summoned magicians from across Egypt, and invited them to this decisive contest through various enticing means. At last, the appointed day arrived. Musa (علیه السلام) stood before a vast assembly of people. Among the opposing group were the magicians—whose number is variously reported as seventy‑two, four hundred, or even more. Others present included Pharaoh and his courtiers, while the majority consisted of spectators. At this moment, Musa addressed them—whether the magicians alone or both the magicians and Pharaoh—saying: “Woe to you! Do not fabricate lies against God, lest He destroy you with a punishment” (قال موسٰی ویلکم لا تفتروا علی اللہ کذباً فیسحتکم بعذاب). “And indeed, failure and loss are for the one who fabricates lies” (وقد خاب من افترٰی). It is evident that by fabricating lies against God, Musa (علیه السلام) referred to associating partners with Him, interpreting divine miracles as magic, and regarding Pharaoh as a deity. Whoever attributes such falsehoods to God and strives to extinguish the light of truth will undoubtedly not escape divine punishment. These decisive words of Musa—uttered with sincerity and bearing no resemblance to the discourse of magicians, but rather reflecting the manner of true prophets—affected some among them. As a result, disagreement arose within their ranks: some favored persistence in confrontation, while others became doubtful, considering the possibility that Musa might indeed be a great prophet of God, in which case his warnings would prove true. This impression was reinforced by the simplicity of Musa and his brother Harun—their shepherd‑like attire, their resolute demeanor, and their unwavering composure despite standing alone. Their speech itself testified to their truthfulness. Thus, the Qur’an states: “They disputed among themselves concerning their affair and conducted secret consultations” (فتنازعوا امرھم بینھم واسروا النجوٰی). These whispered discussions may have taken place in Musa’s presence, or in Pharaoh’s court, or even among those influenced within the public. In any case, those advocating confrontation ultimately prevailed, taking control of the discourse and urging resistance through various arguments. They first declared: “These two are surely magicians” (قالوا ان ھٰذان لساحران). Then they incited the audience: “They intend to drive you out of your land with their magic” (یریدان ان یخرجاکم من ارضکم بسحرھما). Moreover, they claimed: “They seek not only to expel you but also to abolish your noble and superior way of life” (ویذھبا بطریقتکم المثلیٰ). Accordingly, they urged: do not allow doubt to approach you; rather, assemble all your strategies, mobilize your skills and strength (فاجمعوا کیدکم), and then advance in unified ranks (ثم ائتوا صفاً), for unity is the guarantee of success in such a decisive contest. Finally, they proclaimed: “Success today belongs to the one who prevails” (و قد افلح الیوم من استعلیٰ).

See ayat 69 for tafseer.

See ayat 69 for tafseer.

See ayat 69 for tafseer.

See ayat 69 for tafseer.

The magicians outwardly formed a united front and resolved with firm determination to confront Musa. When they entered the arena, they said: “O Musa! Will you cast first, or shall we be the first to cast?” (قالوا یاموسٰی اما ان تلقی واما ان نکون اوّل من القٰی). Some exegetes have suggested that this proposal—whether Musa should initiate or they themselves should begin—was a form of respect shown by the magicians toward Musa, and that perhaps this very attitude later became a means for their acceptance of faith. However, this interpretation appears far‑fetched, for they were exerting their utmost effort to nullify Musa (علیه السلام) and his miracle. Therefore, it is more plausible that this expression was intended to display their confidence before the public. Musa (علیه السلام), however, did not act hastily, for he was fully confident of his victory. Moreover, in such contests, it is often the case that the one who does not take the initiative ultimately prevails. Thus, he said to them: “Rather, you cast first” (قال بل القوا). There is no doubt that this invitation by Musa (علیه السلام) to proceed constituted a prelude to the manifestation of the truth. In his view, this act was not only unobjectionable but indeed a necessary preliminary to a greater obligation. The magicians accepted this and cast all the staffs and ropes they had brought at once into the arena. If the report stating that they numbered in the thousands is accepted, this would imply that thousands of staffs and ropes—filled with a particular type of material—were thrown onto the field in an instant. “Suddenly, their ropes and staffs appeared to him, through their magic, as though they were moving” (فاذا حبالھم وعصیھم یخیل الیہ من سحرھما انھا تسعٰی). Indeed, small and large, multicolored forms resembling serpents seemed to leap and writhe. In other verses, the Qur’anic description states: “سحروا اعین النّاس واسترھبوھم وجآءو بسحر عظیم”—they cast a spell upon the eyes of the people, instilled terror in them, and produced a mighty act of magic (اعراف، ۱۱۶). And according to Surah al‑Shu‘ara, verse 44: “وقالوا بعزة فرعون انا لنحن الغالبون”—they proclaimed, “By the might of Pharaoh, we shall surely prevail.” Many exegetes have written that they had filled the ropes and staffs with substances such as mercury; when these materials were heated by the sun, they produced rapid and unusual movements. Although these were not genuinely animate motions, the prior conditioning of the spectators by the magicians, combined with the peculiar spectacle, created the impression that these inanimate objects had come to life and were moving. The expression “سحروا اعین الناس” (they cast a spell upon the eyes of the people) points to this very illusion, and likewise “یخیل الیہ” indicates that it appeared as such. In any case, the scene was extraordinarily striking. The magicians were numerous, highly skilled, and well acquainted with the physical and chemical properties of materials. Consequently, they were able to influence the audience in such a way as to convince them that these lifeless objects had become living entities. A loud cheer arose from Pharaoh’s supporters, while some individuals, overcome by fear and agitation, cried out and retreated backward. “At that moment, Musa felt within himself a slight apprehension” (فاوجس فی نفسہ خیفةً موسٰی). The term “اوجس,” derived from the root “وجس,” signifies a hidden or subtle perception; thus, “ایجاس” denotes an inner and concealed feeling. This expression indicates that Musa’s apprehension was extremely slight and internal. It did not arise from any belief in the significance of the magicians’ display, but rather from concern that the people might become influenced by the spectacle in a manner difficult to reverse. Alternatively, it may have been the fear that before Musa could exhibit his miracle, some might depart from the scene or be removed, thereby preventing the truth from becoming manifest. As stated in Nahj al‑Balaghah: “لم یوجس موسٰی (ع) خیفة علی نفسہ بل اشفق من غلبة الجھال و دول الضلال”—Musa did not feel fear for himself; rather, he was apprehensive lest the ignorant should prevail and the rule of misguidance should dominate. In light of this explanation, there is no need to elaborate further on other interpretations of Musa’s fear. At this juncture, divine assistance reached Musa (علیه السلام), and revelation clarified his duty, as the Qur’an states: “قلنا لا تخف انک انت الاعلی”—We said: do not fear; indeed, you shall be the superior. This statement, with its emphatic construction, instilled firm assurance in Musa regarding his eventual victory, and thus he regained complete composure. Then he was commanded: “And cast what is in your right hand; it will swallow what they have produced” (والق مافی یمینک تلقف ما صنعوا). For what they had produced was merely the stratagem of a magician (انما صنعوا کید ساحر), and “ولایفلح الساحر حیث اتی”—the magician will never succeed, wherever he may be. The term “تلقف,” derived from “لقف,” signifies swallowing; however, according to Raghib, it originally denotes seizing something skillfully, whether by hand or mouth, while some lexicographers interpret it as grasping swiftly. It is particularly noteworthy that it is not stated, “cast your staff,” but rather, “cast what is in your right hand.” This expression may indicate a deliberate disregard for the staff itself, implying that the staff holds no intrinsic significance; what is decisive is the divine will and command. If God so wills, even something lesser and more insignificant than a staff could manifest such power. Another noteworthy point is that in the verse under discussion, the term “سحر” appears first in an indefinite form and later in a definite form with the generic definite article (alif‑lam). This distinction may be because, at first, the intent is to belittle the act of the magicians, implying that what they have done is nothing more than the trickery of some magician; whereas in the second instance, the intent is to convey a universal principle—that not only these magicians, but any magician, in any time or place, can never attain true success or prosperity.

Although this matter has already been discussed in detail earlier, it appears appropriate to present here a brief clarification. The term “سحر” (magic) fundamentally refers to anything whose origin is hidden and concealed; however, in common usage, it denotes those extraordinary acts that are performed through the utilization of various means. At times, it consists merely of cleverness, deception, illusion, and sleight of hand. At other times, it involves the use of unknown physical or chemical properties of certain materials, and in some cases, assistance is sought from devils. All these meanings are encompassed within this comprehensive lexical definition. Throughout history, numerous accounts of magic and magicians are found, and even in the present age there is no shortage of individuals engaged in such practices. However, since many properties of entities that were hidden from the general public in earlier times have now become clear and known in our era—with many books having been written about the astonishing effects of various phenomena—a significant portion of what magicians once employed has lost its impact. For example, through the science of chemistry we now know of many substances that may be lighter than air; when placed within an object, they can cause it to move without surprising anyone. Indeed, many toys of modern children might have been regarded as forms of magic in earlier times. Similarly, performances in contemporary circuses often display spectacles resembling the magic of earlier ages, employing mirrors, physical and chemical properties, and the manipulation of light to produce astonishing scenes that can leave observers utterly amazed. Moreover, the extraordinary acts of ascetics and practitioners of rigorous disciplines constitute, in their own right, a distinct and remarkable phenomenon, often highly astonishing in nature. In any case, magic is not something that can be denied or dismissed as mere superstition, whether in earlier times or in the present age. An important point to note is that magic is prohibited in Islam and is counted among the major sins, because in many instances it leads to the misguidance of people, the distortion of realities, and the weakening of the foundations of belief among the simple-minded. However, as with many other rulings, there exist certain exceptions: for example, learning magic for the purpose of refuting the claim of a false prophet, or in order to remove the effects of magic from those who are afflicted by it, is considered permissible. This matter has also been discussed in detail under verses 102–103 of Surah al‑Baqarah in the first volume of this exegesis.

Many people ask that if magicians are capable of performing extraordinary acts that resemble miracles, then how can their acts be distinguished from miracles? The answer becomes clear by paying attention to a single point: the act of a magician is supported by limited human power, whereas a miracle comes into being through the infinite and inexhaustible power of God. Accordingly, a magician can only perform a limited range of acts, and if he seeks to go beyond them, he becomes incapable. He can only accomplish those acts in which he has prior practice, expertise, and familiarity with their intricacies; outside these, he is entirely helpless and powerless. In contrast, the prophets and messengers, since they draw upon the limitless divine power, are capable of performing every kind of extraordinary act in the realms of the heavens and the earth. A magician cannot perform extraordinary acts in accordance with people’s demands, unless by coincidence the request happens to align with his prepared skill (although at times they instruct certain associates—unknown to the public—to rise from among the people and make prearranged requests). By contrast, the prophets have repeatedly performed significant miracles in response to the demands of truth-seekers who sought them as proof of prophethood, as will be observed in the account of Musa (علیه السلام). Moreover, since magic is a deviant act and constitutes a form of deception and illusion, it naturally requires dispositions that are compatible with it. Thus, magicians—without exception—are deceitful, cunning, and fraudulent individuals, who can be readily identified through an examination of their character and conduct. On the other hand, the sincerity, purity, and moral integrity of the prophets constitute a profound testimony which, when combined with their miracles, multiplies their impact manifold. Perhaps it is for this reason that the verse states: “ولایفلح الساحر حیث اتیٰ”—the magician, wherever he may be and in whatever circumstances or time, can never attain success. As is commonly observed, his reality is soon exposed, for his power is limited and his thoughts and attributes are deviant. This principle is not confined only to those magicians who opposed the prophets; rather, it applies universally to all magicians: they are soon recognized, and they never truly succeed.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

In the preceding verses, we had reached the point where Musa was commanded to cast down his staff so that the operations of the magicians might be brought to an end. In the verses under discussion, the same matter continues to be described; however, certain self‑evident statements have been omitted—namely, that Musa cast down his staff, that the staff turned into a عظیم serpent, and that it swallowed all the instruments and devices of the magicians. A great commotion arose among the people; Pharaoh became deeply perturbed, and his courtiers stood astonished. The magicians—who had never witnessed such a spectacle and who were well aware of the distinction between magic and other phenomena—became convinced that this act was nothing other than a divine miracle, and that this person had indeed been sent by God to invite them toward their Lord. A profound upheaval arose within their hearts, and a great revolution took place in their souls. Now let us hear the concluding part of this matter in the language of the verses: “All the magicians fell down in prostration and said: ‘We believe in the Lord of Musa and Harun’” (فالقی السحرة سجداً قالوا اٰمنا برب ھارون و موسٰی). The expression “القی” (in the passive form) suggests that they were so irresistibly drawn toward Musa and so deeply affected by his miracle that it was as though they involuntarily fell into prostration. It is noteworthy that they did not content themselves merely with inward belief; rather, they considered it their duty to declare their faith in the Lord of Musa and Harun in a manifest and unequivocal manner, employing expressions devoid of any ambiguity and with full emphasis. This was so that, if some people had been misled by their previous actions, they might return, and thus no liability would remain upon them in this regard. It is evident that this act of the magicians dealt a decisive blow to Pharaoh’s tyrannical, self‑willed, and oppressive rule, shaking its very foundations. For a long time, extensive propaganda had been carried out throughout Egypt regarding this matter, and magicians had been gathered from every corner. They had been promised various rewards and honors in the event of success. Yet now Pharaoh observed that those who had stood in the foremost ranks of confrontation had suddenly bowed before the adversary. Not only had they submitted, but they had begun to advocate with intensity for this new position—something utterly inconceivable to Pharaoh. Undoubtedly, a group among the people also followed the magicians and became attached to Musa and his religion. Consequently, Pharaoh found no course of action except to preserve his remaining authority through uproar and harsh, coarse threats. Turning toward the magicians, he said: “Have you believed in him without my permission?” (قال امنتم لہ قبل ان اٰذان لکم). This arrogant tyrant not only claimed dominion over the bodies and lives of the people but also sought to assert control over their hearts, implying that even their inner inclinations must be subject to his permission. This is a pattern adopted by the Pharaohs of every age. Some of them, like Pharaoh of Egypt, openly declare this in times of distress; others employ subtle means—through media control, communication networks, and various forms of censorship—effectively asserting the same claim in practice. Their view is that people should not be allowed to think freely; indeed, at times, even under the name of intellectual freedom, they seek to deprive people of it. Pharaoh did not stop there. He immediately leveled an accusation against the magicians, saying: “Indeed, this is your chief who has taught you magic, and this is a pre‑arranged conspiracy” (انہ لکبیرکم الذی علمکم السحر). Pharaoh knew well that what he was saying was false, for such a conspiracy enveloping Egypt without the knowledge of his spies and agents was impossible. Moreover, Musa had been raised in Pharaoh’s own household, and it was known that he had been absent from Egypt. Had he been the foremost among the magicians, he would have been widely recognized as such, and this could not have remained concealed. Nevertheless, when unrestrained and despotic individuals perceive their illegitimate authority to be in danger, they do not refrain from falsehood or slander. Pharaoh then proceeded to issue a severe threat of death: “I swear that I will sever your hands and feet on opposite sides, and I will crucify you on the trunks of palm trees, so that you may know whose punishment is more severe and more enduring—mine or that of the God of Musa and Harun” (فلاقطعن ایدیکم وارجلکم من خلاف ولاصلبّنکم فی جذوع النخل و لتعلمن ایّنا اشد عذاباً وابقٰی). The expression “من خلاف” indicates that he would cut the right hand with the left foot, or vice versa—perhaps chosen because such a punishment prolongs death, causing slower bleeding and greater suffering, and symbolically rendering the body incomplete from both sides. The reference to crucifixion upon palm trunks may be due to their height, making the condemned visible to both near and distant observers. In response to these threats, the magicians neither became intimidated nor retreated. Rather, they stood firm and declared: “By Him who created us, we shall never prefer you over the clear proofs that have come to us” (قالوا لن نؤثرک علی ماجائنا من البینات والذی فطرنا). “So decree whatever you wish to decree” (فاقض ما انت قاض). “You can only decree concerning this worldly life” (انما تقضی ھذہ الحیاة الدنیا). Thus, they conveyed three decisive points: first, that they would never exchange their guidance for anything; second, that they would not be intimidated by his threats; and third, that his authority was limited to this transient life. They further stated: “We have believed in our Lord so that He may forgive us our sins” (انا اٰمنا بربنا لیغفر لنا خطایانا), including the many wrongs they had committed through magic. And likewise, “that He may forgive us that great sin to which you compelled us (i.e., the display of magic in opposition to the messenger of God), for Allah is better and more enduring” (وما اکرھتنا علیہ من السحرواللہ خیروابقٰی). In summary, their aim was purification from past sins, including opposition to a true prophet, in order to attain eternal felicity. The worldly harm with which they were threatened appeared insignificant in comparison to that supreme good. A question arises: since the magicians had apparently entered the contest willingly—though enticed by Pharaoh’s promises—why does the verse refer to compulsion (اکراہ)? The answer is that there is no indication that they were not compelled from the outset; rather, the command “یاتوک بکل ساحر علیم” suggests that summoning every skilled magician was mandatory. In a tyrannical regime such as Pharaoh’s, coercion to fulfill royal aims was entirely natural. The promise of rewards does not negate coercion, as oppressive systems often combine force with material inducements. It has also been suggested that when the magicians confronted Musa, certain indications led them to realize—or at least suspect—that he was upon the truth, resulting in internal hesitation, as reflected in “فتنازعوا امرھم بینھم”. Observing this, Pharaoh and his court compelled them to proceed with the contest. The magicians continued by affirming the clarity of their belief: “Indeed, whoever comes to his Lord as a جرم will have Hell” (انہ من یات ربہ مجرماً فان لہ جھنم), where “he will neither die therein nor live” (لایموت فیھاولا یحییٰ), but will remain in a perpetual state between death and life—a condition more bitter than death itself. Conversely, “whoever comes to Him as a believer having performed righteous deeds—for them are the highest درجات” (ومن یاتہ مومنا قد عمل الصالحات فاولٰئک لھم الدرجات العلیٰ), “gardens of eternity beneath which rivers flow, abiding therein forever” (جنات عدن تجری من تحتھا الانھار خالدین فیھا). “And that is the reward of one who purifies himself” (وذالک جزاء من تزکیٰ). There is a difference of opinion among exegetes as to whether these final three verses form part of the magicians’ speech or constitute independent divine statements completing their discourse. Some consider them the concluding portion of the magicians’ words, supported by the causal structure beginning with “انہ”. However, the detailed description of the destinies of believers and disbelievers, and the concluding formulation “ذٰلک جزاء من تزکیٰ”, along with the characteristics of Paradise and Hell, support the view that these are divine statements. Unless it is said that, owing to their faith, such profound words were placed upon their tongues by God—a possibility that does not alter the essential outcome, whether these words were directly spoken by God or articulated by believers instructed by Him.

The most significant issue that emerges in the verses under discussion is the profound and immediate transformation that occurred within the magicians upon confronting Musa (علیه السلام). At the moment when they stood to oppose him, they were among his most vehement adversaries; yet upon witnessing the very first miracle of Musa (علیه السلام), they were so shaken and awakened that they altered their course with such decisiveness that all observers were left astonished and bewildered. This rapid transition—from disbelief to faith, from deviation to loyalty and steadfastness, from crookedness to rectitude, and from darkness to light—threw everyone into such confusion that even Pharaoh himself found it difficult to believe. Consequently, he attempted to portray it as a premeditated plan and conspiracy, although he himself knew that this claim was false. What factor brought about such a deep and swift intellectual revolution, and what element caused the light of faith to shine in their hearts with such intensity that they became prepared to stake even their very existence for it—even to the extent that historical reports indicate that Pharaoh carried out his threats and martyred them in that brutal manner? Is there any factor apparent here other than knowledge and awareness? Since they were well‑versed in the arts and intricacies of their craft, they clearly recognized that the act of Musa (علیه السلام) was not magic, but rather a divine miracle. Therefore, with great courage and a decisive manner, they changed their path. From this, it becomes evident that, in order to bring about transformation within individuals or societies and to generate a rapid and genuine revolution, the foremost necessity is to provide them with knowledge and awareness. (Explanatory note: This matter has been discussed under Surah al‑A‘raf, verses 123–126.)

It is particularly noteworthy that, in their confrontation with Pharaoh, they adopted the most logical mode of expression rather than one devoid of reason and argument. First, they stated that they had obtained clear and manifest proofs of the truthfulness of Musa and his divine mission, and that they would never prefer anything over these evident and decisive proofs. Thereafter, by declaring “والذی فطرنا” (by Him who created us), they reinforced this assertion. This formulation alludes, as it were, to their innate disposition (fiṭrah) inclined toward tawḥīd, implying that they perceive the reflection of divine unity within their own souls, just as they comprehend it through rational evidence. Thus, in the presence of such manifest and evident proofs, how could they abandon the straight path and follow your crooked ways? It is also necessary to note that a group of exegetes have not understood “والذی فطرنا” as an oath; rather, they have taken it as being conjoined with the phrase “ماجائنا من البینات”. According to this interpretation, the full meaning of the sentence would be: “We shall never prefer you over these clear and manifest proofs and over the One who created us.” However, the first interpretation appears more sound, since the conjunction of these two elements is not contextually appropriate (upon reflection).

The verses under discussion state: "Whoever enters Hell as a criminal, for him is the Fire." Its apparent meaning is eternal punishment. Here arises the question: Is this the fate of every criminal? However, by paying attention to the subsequent verses where the opposition party is described with the word "مومن" (believer), it becomes clear that here "مجرم" (criminal) refers to a disbeliever (كافر). Furthermore, the use of this word in the meaning of disbeliever is also evident in other verses of the Qur’an. For example, regarding the people of Lut who never believed in their prophet, it is stated: وامطرنا علیھم مطرًا فانظر کیف کان عاقبة المجرمین "And We rained upon them a rain, so see how was the end of the criminals?" (Surah Al-A’raf 7:84) And in Surah Al-Furqan, verse 31: وکذالک جعلنا لکل نبی عدوا من المجرمین "And thus We have made for every prophet an enemy from the criminals."

The account of the magicians in the verses under consideration clearly demonstrates that the notion of environmental determinism is nothing more than a baseless claim. The human being is a free and autonomous agent, endowed with independence of will. Whenever a person forms a firm and resolute intention, he can at that very moment alter his course from falsehood to truth, even if all those around him are immersed in sin and deviation. Those magicians, who for many years had lived within a milieu saturated with shirk and had themselves been engaged in highly polytheistic practices, once they resolved to accept the truth and to stand resolutely and passionately in its path, did not fear any threat and ultimately succeeded in their objective. As the eminent exegete, the late Ṭabrisī, has stated: “کانوا اوّل النھار کفاراً سحرة و اٰخر النھار شھداءً بررة” They were disbelieving magicians at the beginning of the day, and by its end they had become righteous martyrs upon the path of truth. From this, it also becomes abundantly clear how weak and unfounded are the materialist narratives—particularly those advanced by Marxists—regarding the origin of religion, wherein they regard economic factors alone as the driving force behind every movement. In the present case, the matter stands in complete contrast: the magicians initially entered the arena to oppose the truth, on the one hand under the pressure of Pharaoh’s dominance and authority, and on the other hand lured by his economic incentives. Yet faith in God nullified all these considerations. They cast aside wealth and status—promised to them by Pharaoh—at the feet of faith, and even sacrificed their own lives in this devotion. Provide your feedback on BizChat

See ayat 79 for tafseer.

See ayat 79 for tafseer.

When Ḥaḍrat Mūsāؑ achieved a decisive and manifest victory over the magicians, and a large number of them accepted faith in him, his religion formally entered the intellectual and conceptual sphere of the people of Egypt. Although the majority of the Copts did not accept it, it remained a persistent issue for them. In Egypt, Banū Isrāʾīl constituted a minority; however, under the leadership of Ḥaḍrat Mūsāؑ, their confrontation with the آلِ فرعون began permanently. Several years passed in this manner, during which various bitter and favorable incidents occurred, some of which the Qurʾān has described after verse 127 of Sūrat al‑Aʿrāf. In the verses under discussion, reference is made to the final phase of events, namely the departure of Banū Isrāʾīl from Egypt. It is stated: “We revealed to Mūsā: Take My servants away by night from Egypt” (ولقد اوحینا الیٰ موسیٰ ان اسر بعبادی). Banū Isrāʾīl prepared to journey toward the designated region (Palestine); however, when they reached the bank of the Nile, the Pharaoh’s people became aware of them. Pharaoh pursued them with an army. Banū Isrāʾīl found themselves encircled by the river and the enemy: on one side the immense Nile, and on the other a powerful and ruthless enemy inflamed with rage. Yet God willed to deliver this deprived believer from the grasp of the oppressors and to annihilate the tyrants. He commanded Mūsā: “Strike for them a dry path through the sea” (فاضرب لھم طریقاً فی البحر یبساً)، (لا تخاف درکاً ولا تخشیٰ). It is noteworthy that not only was a path formed, but it was, by divine command, a dry path, whereas ordinarily even if the water of a river or sea recedes, its depressed areas remain impassable for a long period. Rāghib in “Mufradāt” states that “درک” (with the measure of “مرگ”) signifies the deepest part of the sea, and the rope attached to another rope so that it may reach water is also called “درک”. Similarly, losses borne by a person are also termed “درک”. The expression “درکات نار,” in contrast to “درجات جنت,” denotes the lower levels of Hell. However, according to verse 61 of Sūrat al‑Shuʿarāʾ, when Banū Isrāʾīl became aware of the approaching army of Pharaoh, they said to Mūsā: “انا لمدرکون” — “We have indeed been overtaken.” This indicates that in the present verse, “درک” implies that they would not be apprehended in such a manner, while “لا تخشیٰ” signifies that there would be no danger from the sea either. Thus Mūsā and Banū Isrāʾīl entered these routes that had emerged due to the recession of the water. At that moment Pharaoh reached the shore of the sea with his army and witnessed this unexpected and astonishing scene: “So Pharaoh followed them with his troops” (فاتبعھم فرعون بجنودہ). (Explanatory note: Another interpretation of this phrase suggests that “با” in “بجنودہٖ” carries the meaning of “مع,” rendering the sense: Pharaoh pursued Banū Isrāʾīl along with his army; however, the difference between the two interpretations is not substantial.) It is generally acknowledged that Pharaoh’s army initially was reluctant to enter this perilous and unfamiliar terrain and pursue Banū Isrāʾīل. The mere observation of such a strange miracle was sufficient to deter them from proceeding along this path. However, Pharaoh—whose mind was filled with arrogance and pride—remained obstinately defiant and rebellious. He passed by such a great miracle with indifference and incited his army to enter these unknown marine pathways. At that point, as the first soldier of Pharaoh descended into the sea, the last individual of Banū Isرائيل exited it. Then the waters were commanded to return to their original place, and the waves fell upon them suddenly like a dilapidated structure whose foundations have been removed: “So the sea overwhelmed them with that which overwhelmed them” (فغشیھم من الیم ماغشیھم). (Explanatory note: “یم” denotes the sea and is also used for a great river. Some scholars consider it to be a word of ancient Egyptian origin rather than Arabic.) Thus a tyrannical oppressor, along with his formidable army, was engulfed in the waves, and his soldiers became prey for the fish of the sea. Indeed, “Pharaoh led his people astray and did not guide them” (واضل فرعون قومہ و ماھدٰی). It is true that the expressions “اضل” and “ماھدٰی” yield nearly the same meaning, and for this reason some exegetes have regarded the latter as an emphasis; however, it appears that there is a distinction between them: “اضل” indicates leading astray, whereas “ماھدٰی” signifies not guiding after the misguidance had become evident and manifest. The clarification is that a leader may at times err and lead his followers onto an incorrect or deviant path, but upon realizing it, he promptly redirects them to the correct path. Pharaoh, however, was so obstinate that even after observing the misguidance, he did not disclose the truth to his people and continued to draw them toward deviation until both he and his people were destroyed. In any case, this statement in reality negates the claim attributed to Pharaoh in verse 29 of Sūrat al‑Muʾmin: وما اھدیکم الاسبیل الرشاد۔ “I guide you only to the path of rectitude.” Events have demonstrated that this statement—like his other falsehoods—was a manifest lie.

See ayat 82 for tafseer.

See ayat 82 for tafseer.

In the preceding verses, the deliverance of Banī Isرāʾīل from the domination of the آل فرعون was described as a great miracle. In the present three verses, however, a general خطاب is addressed to Banī Isرāʾīل, reminding them of the عظیم نعمتیں granted by God and indicating to them the path of salvation. First, it is stated: “يَا بَنِي إِسْرَائِيلَ قَدْ أَنجَيْنَاكُم مِّنْ عَدُوِّكُمْ,” emphasizing that they were freed from the grasp of their enemy. It is evident that the foundation of every positive movement lies in liberation from domination and the attainment of independence; accordingly, the verse begins with this theme. Thereafter, reference is made to an important spiritual blessing: “وَوَاعَدْنَاكُمْ جَانِبَ الطُّورِ الْأَيْمَنَ,” indicating the invitation to the sacred meeting place on Mount Ṭūr, which served as a center of Divine revelation. This alludes to the occasion when Mūsā (علیه السلام), accompanied by a group from Banī Isرāʾīل, went to the appointed place where the tablets of the Torah were revealed, Divine discourse occurred, and manifestations of the Divine presence were witnessed. Subsequently, a significant material blessing is mentioned: “وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَىٰ.” When they were wandering in the wilderness without adequate sustenance, Divine grace provided them with suitable nourishment in sufficient quantity. Exegetes have discussed the meaning of “من” and “سلوى,” and it is possible that “من” refers to a form of natural sustenance such as a sweet substance or plant secretion available in that region, while “سلوى” denotes a lawful edible bird resembling quail. After mentioning these three great blessings, the Qurʾān addresses them: “كُلُوا مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَلَا تَطْغَوْا فِيهِ,” instructing them to partake of the pure sustenance provided but not to transgress. Transgression in نعمت occurs when they are used not for obedience and well‑being but as a means for sin, ingratitude, and deviation, as was the case with Banī Isرāʾīل. It is then warned: “فَيَحِلَّ عَلَيْكُمْ غَضَبِي وَمَن يَحْلِلْ عَلَيْهِ غَضَبِي فَقَدْ هَوَىٰ,” indicating that Divine wrath leads to downfall. The term “هَوَىٰ” denotes a fall from elevation and implies both destruction and a decline in spiritual مقام. Since exhortation must be accompanied by encouragement, it is further stated: “وَإِنِّي لَغَفَّارٌ لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَىٰ.” The form “غفار” indicates repeated forgiveness for those who repent, believe, perform righteous deeds, and remain guided. Repentance first requires the abandonment of sin; thereafter, faith arises, and then righteous actions emerge as its fruits. The phrase “ثُمَّ اهْتَدَىٰ” introduces an additional condition beyond repentance, faith, and righteous action. One interpretation is that it signifies continuity in the path of guidance, ensuring that a person does not relapse into previous errors. Another understanding is that it refers to adherence to the guidance of Divinely appointed leaders and acceptance of their ولایت, such that repentance and righteous action unfold under proper guidance. From this perspective, in each era the rightful guide must be recognized and followed. It is also evident that although the immediate مخاطب of the verse is Banī Isرāʾīل, the meaning is not confined to them. Rather, whoever fulfills these conditions—repentance, faith, righteous action, and continued guidance—will be encompassed by Divine forgiveness and mercy.

See ayat 91 for tafseer.

See ayat 91 for tafseer.

See ayat 91 for tafseer.

See ayat 91 for tafseer.

See ayat 91 for tafseer.

See ayat 91 for tafseer.

See ayat 91 for tafseer.

See ayat 91 for tafseer.

In the verses under discussion, another important episode from the lives of Mūsā (علیه السلام) and Banī Isرāʾīل is presented, concerning his departure with selected representatives to the appointed place at Mount Ṭūr in order to receive the injunctions of the Torah, and the subsequent lapse of Banī Isرāʾīل into calf‑worship during his absence. The plan was that Mūsā (علیه السلام) would go to receive Divine guidance, while a group from his people would accompany him so that new dimensions of God‑knowledge and revelation might become manifest to them as well. Such was the intensity of Mūsā’s longing for communion with the Divine and his eagerness for revelation that he advanced swiftly, even arriving before those who accompanied him. It is stated: “وَمَا أَعْجَلَكَ عَنْ قَوْمِكَ يَا مُوسَىٰ,” to which he replied: “هُمْ أُولَاءِ عَلَىٰ أَثَرِي وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَىٰ,” indicating that his haste was motivated by the desire to attain Divine pleasure and to receive guidance promptly in order to convey it to the people. However, the period of Divine audience was extended from thirty to forty nights. During this interval, the latent tendencies within Banī Isرāʾīل toward deviation found expression. The Sāmirī, exploiting their psychological weaknesses and past inclinations toward idolatry—evident earlier when they requested a deity after witnessing idol‑worship—initiated his scheme. By utilizing ornaments and molten gold, he fashioned a calf that produced a sound, thereby attracting the attention of the masses. Various contributing factors, including residual Egyptian influences, the prolongation of Mūsā’s absence, and the spread of misleading reports, combined with the الناس’s ignorance, resulted in a significant deviation toward shirk. Despite the absence of Mūsā (علیه السلام), his brother Hārūn (علیه السلام), as the appointed successor, fulfilled his prophetic duty. He addressed the people in stages: first, by declaring that they had been subjected to a trial—“يَا قَوْمِ إِنَّمَا فُتِنتُم بِهِ”; second, by reminding them of Divine blessings and emphasizing the attribute of divine mercy—“وَإِنَّ رَبَّكُمُ الرَّحْمَٰنُ”; third, by directing them to follow him—“فَاتَّبِعُونِي”; and fourth, by enjoining obedience—“وَأَطِيعُوا أَمْرِي.” Nevertheless, the majority persisted in their obstinacy and declared: “لَن نَّبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّىٰ يَرْجِعَ إِلَيْنَا مُوسَىٰ,” indicating their determination to remain devoted to the calf until Mūsā’s return. Their reasoning deteriorated to the point that they disregarded both rational judgment and the authority of their rightful leader. Upon his return, Mūsā (علیه السلام) reacted with intense anger and sorrow, stating: “يَا قَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا,” reminding them of Divine promises and questioning the brevity of his absence—“أَفَطَالَ عَلَيْكُمُ الْعَهْدُ.” He further admonished them: “أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌ مِّن رَّبِّكُمْ,” indicating that their action was tantamount to inviting Divine wrath. In response, they sought to excuse themselves, saying: “مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا,” claiming a lack of volition, and attributing the cause to the ornaments they had carried—“وَلَٰكِنَّا حُمِّلْنَا أَوْزَارًا مِّن زِينَةِ الْقَوْمِ فَقَذَفْنَاهَا فَكَذَٰلِكَ أَلْقَى السَّامِرِيُّ.” In reality, this represented an attempt to transfer responsibility to the Sāmirī, a typical response when individuals seek to evade accountability for their own actions. The Sāmirī then produced “عِجْلًا جَسَدًا لَّهُ خُوَارٌ,” which led the people to proclaim: “هَٰذَا إِلَٰهُكُمْ وَإِلَٰهُ مُوسَىٰ.” Thus, they abandoned the teachings of توحيد and fell into idolatry. The Qurʾān rebukes this conduct by stating: “أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا,” emphasizing the irrationality of worshiping an entity that neither responds nor possesses the capacity to benefit or harm. It remains evident that, despite Hārūn’s fulfillment of his duties, the majority’s persistence in error compelled him to distance himself with the small group that remained faithful, rather than appear to endorse their deviation. This episode illustrates the vulnerability of societies to regression in the absence of vigilant leadership and unwavering adherence to foundational principles.

For those who are unaware of the passion of Divine love, the statement of Mūsā (علیه السلام) in response to the Divine question—why he hastened so quickly toward the appointed meeting—may appear unusual, for he replied: “وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَىٰ” That is, “My Lord, I hastened toward You in order to attain Your pleasure.” When the time of the promised لقاء draws near, the fire of love intensifies even more. Those endowed with understanding know well the mysterious force that drew Mūsā toward the meeting with “الله,” compelling him to move with such urgency that he even left behind those who were accompanying him. Mūsā (علیه السلام) had already tasted the sweetness of communion and the delight of intimate supplication with his Lord, and he knew that the entire world could not equate to even a single moment of such communion. This is the state of those who have transcended metaphorical love and entered into the domain of true love—the love of the Eternal Beloved, whose pure essence admits no فنا and who embodies absolute perfection and limitless excellence. All forms of beauty found in creation are but faint reflections of His eternal beauty. A narration from Imām al‑Ṣādiق (علیه السلام) states: “المشتاق لا يشتهي طعامًا، ولا يلتذ شرابًا، ولا يستطيب رقادًا، ولا يأنس حميمًا، ولا يأوي دارًا … ويعبد الله ليلًا ونهارًا راجيًا بأن يصل إلى ما يشتاق إليه … كما أخبر الله عن موسى بن عمران في ميعاد ربه بقوله وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَىٰ”. The one filled with longing becomes indifferent to food, finds no pleasure in drink, does not experience restful sleep, feels no attachment to companions, and finds no comfort in any abode; rather, he worships God night and day, hoping to attain that which he longs for—just as God describes Mūsā ibn ʿImrān in his hastening toward the divine appointment: “وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَىٰ (Refernece: Tafseer Noorus Saqlain: Volume 3 Pager 388)

In general, in opposition to every revolution, a counter‑revolutionary movement emerges that seeks to dismantle what the revolution has established and to return society to its pre‑revolutionary condition. Understanding this historical pattern is not difficult, because when a revolution occurs, all previously corrupt elements are not eliminated instantaneously; rather, some residue typically remains. These elements strive to preserve themselves and, in accordance with changing circumstances, engage—openly or covertly—in activities directed against the revolution. Within the revolutionary movement led by Mūsā ibn ʿImrān (علیه السلام) for the liberation of Banī Isrāʾīl and their transition toward monotheism and independence, the Sāmirī represented the leadership of this reactionary current. Like all leaders of regressive movements, he possessed a thorough awareness of the weaknesses of his people and understood that these vulnerabilities could be exploited to generate a فتنة. Accordingly, he attempted to fashion a calf from ornaments and golden objects—items that function as objects of devotion for material‑minded individuals and attract the attention of the masses—and to position it in such a manner, perhaps in alignment with the direction of the wind or through some other technique, that it would produce a sound. He seized upon the temporary absence of Mūsā (علیه السلام), being mindful that after their deliverance from the sea, Banī Isرāʾīل had previously requested, when passing by an idolatrous people, that a deity be made for them. In summary, by exploiting psychological weaknesses and making use of appropriate temporal and situational conditions, he initiated his anti‑monotheistic project and organized its elements so effectively that within a short period he succeeded in diverting a large majority of Banī Isرāʾīل from the path of توحید toward the path of شرك. Although this conspiracy was ultimately defeated upon the return of Mūsā (علیه السلام), through the force of faith and the light of revelation, one must reflect upon what might have occurred had he not returned. It is conceivable that they would have either killed his brother Hārūn or rendered him so isolated that his voice would not reach anyone. Thus, at the inception of every revolution, similar opposing movements arise, and it is essential to remain fully vigilant. Even the slightest manifestation of regression or tendencies toward شرك must be carefully monitored, and the schemes of the enemy should be neutralized at their earliest stage. At the same time, attention must be given to the fact that many genuine revolutions, for various reasons, initially rely upon a single individual or a small group. If these are no longer present, the danger of reversal emerges. For this reason, it is necessary to embed revolutionary principles deeply within society as quickly as possible and to cultivate the people in such a way that no opposing force can displace them from their position, so that they stand firm like mountains against all regressive and conservative movements. In other words, it is among the essential responsibilities of true leaders to transmit these principles to society. Although this process requires time, every effort must be made to minimize its duration as much as possible. Further discussion regarding the identity of the Sāmirī and the nature of his end will be presented in the subsequent verses.

There is no doubt that Ḥārūn (علیه السلام) did not exhibit even the slightest negligence in fulfilling his prophetic responsibility during the absence of Mūsā (علیه السلام); however, on the one hand, the ignorance of the people, and on the other, the residual influence of the traditions of slavery and idol‑worship in Egypt, undermined his efforts. According to the verses under discussion, he discharged his responsibility in four stages: First, he clarified to them that this incident represented a deviation and constituted a serious trial for all of them, so that dormant minds might awaken and people might reflect; and this was the most essential matter: “يا قوم إنما فتنتم به”. Second, he reminded them of the various Divine blessings that had accompanied Banī Isrāʾīl from the beginning of Mūsā’s mission up to their deliverance from the domination of the Pharaohs. He particularly emphasized the Divine attribute of mercy in order to produce a deeper effect and to open the possibility of forgiveness for their major error: “وإن ربكم الرحمن”. Third, he directed them toward his own مقام of prophethood and his position as the successor of Mūsā: “فاتبعوني”. Fourth, he informed them of their Divine responsibilities: “وأطيعوا أمري”.

A well‑known exegete, Fakhr al‑Dīn al‑Rāzī, has raised an objection at this point. He states that the Shīʿa derive from the well‑known statement of the Prophet PBUH & His Pure Progeny regarding ʿAlī (علیه السلام), “أنت مني بمنزلة هارون من موسى,” an argument for the ولایت of ʿAlī. However, Hārūn did not adopt dissimulation in the face of a large assembly of idolaters; rather, he openly called the people to follow him and to abandon obedience to others. If, in reality, the community of Muḥammad PBUH & His Pure Progeny had deviated after his passing, then it would have been incumbent upon ʿAlī (علیه السلام) to adopt the same approach as Hārūn—to ascend the pulpit and, without fear or dissimulation, proclaim “فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي.” Since he did not do so, it is argued that the conduct of the community at that time must have been correct and justified. However, it appears that Fakhr al‑Dīn al‑Rāzī has overlooked two fundamental points in this matter. His assertion that ʿAlī (علیه السلام) did not express his claim regarding immediate succession is incorrect. Numerous sources exist indicating that the Imām articulated this matter on various occasions, sometimes explicitly and at other times indirectly. In Nahj al‑Balāgha, several passages reflect this theme, including the Shaqshaqiyya sermon and other discourses, all of which address this issue. Furthermore, in the discussion of the event of Ghadīr under Sūrat al‑Māʾidah (verse 67), numerous narrations indicate that ʿAlī (علیه السلام) himself repeatedly invoked the narration of Ghadīr in support of his immediate succession. In Tafsīr‑e‑Numūnah, volume three, under the commentary on Sūrat al‑Māʾidah (verse 67), after discussing the event of Ghadīr, numerous reports have been cited indicating that ʿAlī (علیه السلام) himself repeatedly referred to the narration of Ghadīr in order to establish his position and his immediate succession (for further details, see volume 3, pages following p. 38). After the demise of the Prophet PBUH & His Pure Progeny, specific circumstances prevailed. The hypocrites, who had been counting the days in anticipation of his death, had prepared themselves to strike a decisive blow against Islam. Accordingly, it is observed that during the caliphate of Abū Bakr, the groups known as Aṣḥāb al‑Ridda (those opposing the Islamic order) rose in rebellion immediately. Had there not been unity, cohesion, and vigilance among the Muslims, it is possible that irreparable damage would have been inflicted upon Islam. Therefore, ʿAlī (علیه السلام) adopted a stance of restraint in order to prevent the enemy from exploiting the situation. It is noteworthy that Ḥārūn (علیه السلام), despite the fact that Mūsā (علیه السلام) was alive, explicitly responded to his brother’s reproach—regarding why he had not acted more forcefully—by stating: “إِنِّي خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ” That is, he feared that he might be accused of causing division among Banī Isrāʾīl (ṭāhā: 94). This statement indicates that ʿAlī (علیه السلام) similarly maintained a degree of restraint out of concern for the emergence of discord and division.

See ayat 98 for tafseer.

See ayat 98 for tafseer.

See ayat 98 for tafseer.

See ayat 98 for tafseer.

See ayat 98 for tafseer.

See ayat 98 for tafseer.

After the discussion in which Musa (Moses) severely condemned the idol worship of Bani Israel, as mentioned in the earlier verses, the verses under consideration now narrate first Musa’s conversation with his brother Harun (Aaron) and then what transpired with As-Samiri. First, turning to his brother Harun, Musa said: "O Harun! When you saw that this people had gone astray, why did you not follow me?" (قال یا ھارون ما منعک اذ راَیتھم ضلوا الاتتبعن). Did I not say to you when I was going to the appointed place that you are to be my deputy among this people, to set things right and not to follow the path of the corrupters? [اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ وَلاَ تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ (Al-A'raf 7:142)] Then why did you not rise to confront those idolaters? Accordingly, the phrase "why did you not follow me" here means why did you not follow my strict approach regarding the idol worship? Some have interpreted this phrase to mean why did you not come with me, as part of the minority who remained monotheistic, up to Mount Tur (Tur Sinai), but this interpretation appears highly unlikely and does not accord with the answer Harun subsequently gave in the following verses. Then Musa further said: "Did you disobey my command?" (أفصيت أمري). Musa was speaking with great severity and intense anger to his brother, shouting at him while grabbing his beard and head and pulling. When Harun saw his brother so deeply distressed, in order to bring him towards kindness and ease his agitation and anxiety—and also to offer his explanation regarding this incident—he said: "O son of my mother! Do not seize my beard nor my head. I feared that if I seized them and rose to confront them, there would have been severe division among Bani Israel, and I feared that upon your return you would say: ‘You caused division among the Children of Israel and did not take my advice into consideration.’" (قال یابن ام لا تاخذ بلحیتی ولا براسی انی خشیت ان تقول فرقت بین بنی اسرائیل ولم ترقب قولی). In fact, Harun’s intention here relates to what Musa had said before going to the appointed place, which means inviting to reform (Al-A'raf 7:142). He means that if he had acted harshly toward them and taken strict action, it would have gone against Musa’s command, and Musa would then have been justified in reproaching him. Thus, Harun inadvertently confessed his error, especially when attention is given to another statement found in Surah Al-A'raf, verse 150: "Indeed, those people oppressed me, and they were close to killing me. But I remained innocent." (ان القوم استضعفونی وکادوا یقتلوننی). That ignorant people weakened me, and we were few, and they almost killed me, while I remain innocent, innocent. Here the question arises: since both Musa and Harun were undoubtedly noble Prophets and free from sin, why then would Musa show such harshness, argument, and severe rebuke, and also take on the role of defending himself regarding his brother Harun? How is this to be understood? The answer that can be given is that Musa was certain of his brother’s innocence, but he wanted to establish two points by this method: first, to make Bani Israel realize that they had committed a very grave sin—so grave that it drew even Musa’s brother, a noble Prophet himself, into being called to account with strictness; meaning, this is not a simple matter as some among Bani Israel thought. The deviation from monotheism and relapse into polytheism, despite seeing all these clear signs, miracles, and manifestations of Divine truth, is simply inconceivable. Therefore, it must be confronted with utmost severity. Sometimes it happens that when a great calamity occurs, a person tears his own collar and beats his own head in anguish; so reproaching one’s brother in this context is nothing unusual. Undoubtedly, to protect the purpose and target, and to create psychological impact upon the deviators and to reveal the gravity of their sin, such a method is very effective, and Harun was in complete agreement with this approach. Second, Harun’s innocence, with the clarifications he gave, is established conclusively so that later he would not be accused of negligence in fulfilling his prophetic duty. Following the conversation with his brother and establishing his innocence, Musa then turned to interrogate As-Samiri and said: "This is the thing you did! O Samiri! What made you incline to do this?" (قال فما خطبك يا سامري). He replied: "I perceived what they did not see and were unaware of." (قال بصرت بمالم یبصروا بہ). "I observed something among the signs of God’s Messenger...""I took hold of a remnant from the Messenger and then I threw it away, and my soul made it seem fair to me." (فقبضت قبضۃ من اثر الرسول فنبذتھا و کذالک سولت لی نفسی). Regarding the meaning of this statement by Samiri, there are two well-known interpretations among the exegetes: The first is that it meant when Pharaoh’s army approached the Nile, I saw Jibril riding a mount encouraging the army to pass through the dried riverbed. I took some dust from beneath his feet or from under his mount, preserved it, and put it into the golden calf; the voice or sound came into being because of this. The second interpretation is that initially I believed in some traces or signs related to God’s Messenger (Moses, peace be upon him). Afterwards, I had doubts and rejected them, so I threw them away and inclined towards idolatry, which appeared more appealing and beautiful to me. According to the first interpretation, “Messenger” means Jibril (Gabriel), whereas in the second interpretation, “Messenger” means Moses (peace be upon him). The word “اثر” (athar) in the first interpretation means “dust from under the feet,” while in the second interpretation it means “some part of the teachings.” The word “نبذتھا” (nabaztuha) in the first interpretation means throwing the dust into the water, whereas in the second interpretation it means rejecting and abandoning the teachings of Moses. Finally, “بصرت بما لم یبصروا بہ” (I saw what they did not see) in the first interpretation refers to seeing Jibril who appeared in the form of a horseman (maybe some others saw him but did not recognize him). In the second interpretation, it refers to having special knowledge about Moses. Each interpretation has its supporters and contains clear or significant points, but the second interpretation seems preferable in many respects. Especially as narrated in the book "Ihtijaj al-Tabarsi," where it is mentioned that when Amir al-Mu'minin Ali (peace be upon him) conquered Basra, people gathered around him. Among them was Hasan al-Basri, who came with some tablets in which he instantly recorded whatever the Amir al-Mu'minin said. The Imam loudly addressed him among the people: "What are you doing?" He replied, "I am writing your traces and instructions so that I may explain them to people." The Amir al-Mu'minin said: “Know this well: in every nation and group, there is some Samiri, and this Samiri is of this nation. The only difference between him and the Samiri of Moses’ time is that the one near that Samiri would say ‘No touch’ (لا مساس), but this one says ‘No fighting’ (لا قتال) — meaning no one should fight, even the deviants.” This alludes to the propaganda Hasan al-Basri carried against the Battle of Jamal. (Reference: Nur al-Thaqalayn, Vol. 3, p. 392). From this narration, it is apparent that Samiri was a hypocrite who used some aspects of the truth to mislead people, which aligns more with the second interpretation. (Explanatory note: This narration does not strongly endorse the second interpretation, and the apparent meaning of the verse seems more in accord with the first interpretation; Allah knows best - translator). It is clear that Samiri’s statement in response to Moses was in no way acceptable. Therefore, Moses pronounced his guilt in this very court and issued three commands regarding him and his calf: The first command was: "Go away from among the people, and do not associate with anyone; and your share in this life shall be that whoever comes near you, say to him, ‘Do not touch me.’" (قال فاذهَب فأن لَكَ في الحَيَاة أن تقول لا مَساس). With this decisive and unequivocal decree, Samiri was expelled from society and subjected to complete isolation. Some exegetes have said that the phrase "No touch" (لا مساس) refers to one of the criminal laws of Moses’ Shariah, applied to certain serious offenders. Such a person was regarded as impure, filthy, and unclean, and no one was to associate with him nor was he permitted to associate with anyone. (Reference: Tafsir Fi Zilal al-Qur’an, Vol. 5, p. 494). After this incident, Samiri was compelled to leave the Children of Israel and their towns and dwell in the wilderness. This is the punishment for that arrogant person who wished by his innovations to mislead large groups and gather them around himself, yet he was doomed to fail, so much so that no one would associate with him. For such a person, total boycott is more severe than death or killing, for he is regarded as a filthy and polluted being, rejected everywhere. (Some exegete...)It has also been stated that after the great crime of Samiri was proven, Prophet Musa (peace be upon him) cursed him, and Allah afflicted him with a mysterious disease such that no one could touch him while he was alive, and if anyone did touch him, that person too would become afflicted with the disease. Or that Samiri was affected by a certain psychological disorder characterized by severe obsession (waswās) and madness whenever anyone approached him, he would shout "Lā Massās" (Do not touch me). (Reference: Tafsir al-Qurtubi, Vol. 6, p. 4281) The second punishment for Samiri was that Prophet Musa (peace be upon him) informed him of the torment that would occur on the Day of Resurrection, saying: "There is a covenant appointed for you — a painful punishment from Allah from which you will never escape" (وإن لك موعدًا لن تخلفه). (Explanatory note: "لن تخلفه" is a passive verb form whose implicit agent here is Samiri, and its object is the second complement, whose true agent is Allah. The meaning of the whole phrase is: "There is an appointed time for you, from which Allah will not fail to take account regarding you.") The third matter was what Musa (peace be upon him) said to Samiri: "Look at your deity, whom you have persistently worshiped. We will surely burn him, then scatter his dust in the river" (وَانْظُرْ إِلَىٰ إِلٰهَكَ ٱلَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا لَنَحْرُقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُۥ فِي ٱلۡیَمِّ نَسۡفًا). Here, two questions arise. The first question is that "لَنَحْرُقَنَّهُ" (We will surely burn him) is evidence that the Golden Calf was a body capable of being burned. This supports the view of those who argue that the Calf was not made of pure gold but was transformed into a living entity by the dust from the feet of Jibrail (Gabriel). In response, we say that the apparent meaning of "جسدا لا خوار" is that the Calf was a lifeless statue which emitted sounds similar to a voice (as previously mentioned). As for burning it, this could be due to one of two reasons: first, that this statue was not made solely of gold, but possibly wood was also used, with gold merely covering it as a veneer; second, even if it were entirely gold, burning it was intended as an act of humiliation and to destroy its shape and form, similar to the practices of tyrant kings of our time who burn statues made of metal. Accordingly, after burning, it was broken into small pieces and its dust was then scattered in the river. The second question is whether it was permissible to throw all that gold into the river and whether this constituted extravagance (israf). The answer is that sometimes for an important and noble purpose, such as eradicating the belief in idolatry, it becomes necessary to treat the idol in such a manner so that nothing remains to cause corruption among the people, lest it become a cause of temptation for some individuals. More explicitly, if Musa (peace be upon him) had allowed the gold used in making the Calf to remain or distributed it among people, it would have been possible for ignorant and foolish people to start considering it sacred and the spirit of calf-worship would have been revived among them. At this point, it was necessary to sacrifice this precious material for the protection of people's faith, with no other way available. Musa (peace be upon him) took a very firm and severe stance both towards Samiri and the Calf, and this enabled him to eliminate the fitnah (trial and tribulation) of calf-worship and cleanse its psychological effects from the minds of the people. Later, we will also observe that the uncompromising approach he took against the idolaters penetrated deeply into the minds of Bani Isra’il, preventing them from ever again following such deviant paths. (Explanatory note: A parallel example of this uncompromising approach is referred to in the Qur'an with regard to the Mosque of Dhirar, where detailed accounts in history and hadith mention that the Prophet (peace be upon him) commanded that the Mosque of Dhirar be burned first, and whatever remained be completely destroyed, converting the area into a refuse site for the people of Madinah. For further detail, see Tafsir Namunah, Vol. 4, under Surah At-Tawbah, verses 107-110.) In the final statement, Prophet Musa (peace be upon him) strongly emphasized the issue of Tawhid (Oneness of God) by clarifying the sovereignty of "Allah," saying: "Your deity is only Allah — there is no deity except Him — His is the encompassing knowledge of everything" (إِنَّمَا إِلٰهُكُمُ اللّٰهُ الَّذِي لَا إِلٰهَ إِلَّا هُوَ ۖ وَقَدْ أَحَاطَ كُلَّ شَيْءٍ عِلْمًا). He is not like those fabricated idols that neither hear anything nor respond, solve any difficulties, nor remove any harm. Indeed, "His knowledge encompasses everything" stands as a precise counterpoint to the previous verses describing the Calf and its foolishness and impotence.

The word "فرج" (farj) originally means distance and gap in the linguistic sense. By metaphor, it is used for the female private part. Since this figurative meaning is not generally considered in Persian, sometimes the question arises as to how this word, which is specifically used for the female organ, appears in the Qur'an? But attention to its metaphorical usage resolves this question. To express the metaphorical meaning more clearly and explicitly, if we want to interpret it properly, the phrase " احصنت فرجھا" can be translated in Persian as "اپنے دامن کو پاک رکھا" (kept her modesty pure). So, is the Persian expression inappropriate? Indeed, according to some scholars, in Arabic lexicon, words that explicitly denote private organs or explicitly pertain to sexual intercourse do not originally exist. Everything present has a metaphorical aspect. For example, various Qur'anic verses use words concerning intercourse such as "to touch," "to enter," "to cover" (غشیان) (Surah Al-A'raf 7:189), or "to go to the wife" (Al-Baqarah 2:222) which all bear a metaphorical sense. However, translators into Persian sometimes do not pay attention to these metaphorical meanings and instead translate them using explicit Persian terms, which can cause confusion. In any case, with regard to tafseer of such words that appear in the Qur'an, one must ultimately pay attention to their original and essential meanings so that their metaphorical aspect becomes clear and all forms of ambiguity are removed. It is also necessary to mention that the apparent meaning of the verse under discussion is that Hazrat Maryam (peace be upon her) guarded her chastity, but some mufassireen have suggested that the meaning of this verse could also be that she avoided every kind of contact with men (whether lawful or unlawful) (Reference: Tafseer Kabir Fakhr Razi and Tafseer Fi Zilal, under the discussed verse). As stated in Surah Maryam, verse 20: وَمَا مَسَّنِي بَشَرٌ وَلَمْ أَكُ بَغِيًّا “No human has touched me, nor am I an immoral woman.” (Surah Maryam 19:20) In truth, this is an introduction to the miraculous birth of Hazrat Jesus (علیہ السلام) and the mention of his miraculous nature.

The original term “سامری” in the Hebrew language is “شمری,” and it is customary that when Hebrew words enter the Arabic language, the letter “ش” is transformed into “س,” as in the case of “موشی” becoming “موسى” and “یشوع” becoming “يسوع.” Accordingly, “سامری” is attributed to “شمرون,” who was the son of “یشاکر,” a descendant in the fourth generation from Yaʿqūb. From this, it also becomes clear that the objection raised by some Christian writers against the Qurʾān—that it identifies an individual living in the time of Mūsā (علیه السلام), associated with the episode of calf‑worship, as “سامری” and attributes him to the city of Samaria, which did not yet exist at that time—is unfounded. As explained, the designation “سامری” is attributed to “شمرون,” not to the city of Samaria. In any case, although the Sāmirī was a self‑centered and deviant individual, he was highly perceptive. With considerable boldness and skill, he exploited the weaknesses and vulnerabilities within Banī Isrāʾīl, and succeeded in provoking a major trial that led a substantial majority toward idolatry. As is evident, he ultimately faced the consequences of his self‑centeredness and subversive actions even within this world.

See ayat 104 for tafseer.

See ayat 104 for tafseer.

See ayat 104 for tafseer.

See ayat 104 for tafseer.

See ayat 104 for tafseer.

Although the preceding verses concerned the history of Mūsā, Banī Isrāʾīl, the Sāmirī, and the followers of Pharaoh, various discussions have been derived from their content. At the conclusion of these discussions, the Qurʾān presents a general principle, stating: “كَذَٰلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ مَا قَدْ سَبَقَ,” that in this manner We recount to you the narratives of what has preceded. It then adds: “وَقَدْ آتَيْنَاكَ مِن لَّدُنَّا ذِكْرًا,” indicating that the Qurʾān has been granted as a reminder, containing lessons of admonition, rational proofs, instructive accounts of past peoples, and matters intended to awaken future generations. In principle, a substantial portion of the Qurʾān consists of the accounts of earlier communities. The Qurʾān is a formative text for humanity, and its inclusion of historical narratives is not without purpose. Rather, it serves to derive benefit from the various aspects of their histories, including the causes of success and failure, and the factors leading to سعادت or بدبختی, along with the numerous experiences embedded within their accounts. Among the fields of knowledge, experiential knowledge is the most reliable, as it is verified through observation and experimentation. History, in this sense, is a vast laboratory of human life, wherein the rise and fall of nations, their success and failure, and their felicity and misery are all observable. These outcomes provide a reliable foundation for learning about the realities of life. In other words, human life itself is, in a certain sense, nothing but accumulated experience. History—provided it remains free from distortion—represents the distilled outcome of thousands of years of human existence, and all of this becomes accessible in a single study. For this reason, ʿAlī (علیه السلام), in his counsel to his son Ḥasan (علیه السلام), emphasizes reflection upon history, stating that although he did not live through the ages of those who preceded him, he studied their actions, reflected upon their reports, and traversed their آثار, to the extent that he became as though he had lived among them, distinguishing the pure from the impure and the beneficial from the harmful. Thus, history functions as a mirror reflecting the past and as a link connecting the present with the past. It extends the scope of human life, reveals the causes of honor and humiliation among nations, warns against the fate of tyrants, and encourages the أهل الحق toward steadfastness and perseverance. It serves as a guiding light that illuminates the paths of human life and facilitates progress. However, it must be noted that while accurate history is profoundly constructive, distorted and fabricated accounts are equally misleading. Indeed, those with corrupt intentions have often attempted to manipulate history in order to deceive others and divert them from the path of truth. In this context, the term “ذِكْر” frequently refers to the Qurʾān itself, as it functions as a means of awakening and remembrance. Consequently, the next verse states: “مَنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ وِزْرًا,” indicating that one who turns away from it will bear a heavy burden of sin on the Day of Resurrection. The term “وِزْر” itself denotes a heavy load, emphasizing the weight of accountability. It is further stated: “خَالِدِينَ فِيهِ,” meaning that they will remain under this burden, and “وَسَاءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلًا,” describing it as an extremely grievous burden. This expression also alludes to the concept of the manifestation of actions, whereby the consequences of deeds become tangible realities. The description of the Day of Resurrection then continues: “يَوْمَ يُنفَخُ فِي الصُّورِ وَنَحْشُرُ الْمُجْرِمِينَ يَوْمَئِذٍ زُرْقًا.” The offenders will be gathered in a condition described as “زُرْقًا,” which has been interpreted as indicating a state of weakness, affliction, and loss of vitality. In that state, they will whisper among themselves regarding the duration of their stay, saying that they remained only “عَشْرًا,” while another, more discerning among them, will assert that they remained only “يَوْمًا.” This reflects the relative insignificance of worldly or intermediate durations when compared with the vastness of the Hereafter. Their subdued speech may arise from خوف, weakness, or astonishment before the عظیم realities of that Day.

See ayat 112 for tafseer.

See ayat 112 for tafseer.

See ayat 112 for tafseer.

See ayat 112 for tafseer.

See ayat 112 for tafseer.

See ayat 112 for tafseer.

See ayat 112 for tafseer.

In the verses under discussion, reference is made to a sequence of events that will unfold at the end of the world and the commencement of the Day of Resurrection. It is stated that: “وَيَسْأَلُونَكَ عَنِ الْجِبَالِ.” The people had inquired from the Prophet PBUH & His Pure Progeny about the fate of the mountains, perhaps finding it inconceivable that such عظیم structures, deeply rooted in the earth and towering toward the sky, could be displaced. In response, it is said: “فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا,” indicating that the Lord will reduce them to scattered particles and subsequently annihilate them. The term “نسف” denotes the process of breaking, dispersing, and scattering into fragments, analogous to something being shaken and separated. From the totality of Qurʾānic descriptions, it becomes evident that the mountains will undergo several stages: initially they will tremble violently—“يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ”; thereafter they will begin to move—“وَتَسِيرُ الْجِبَالُ سَيْرًا”; then they will become fragmented like heaps of loose sand—“وَكَانَتِ الْجِبَالُ كَثِيبًا مَّهِيلًا”; and finally they will be dispersed like carded wool in the air—“وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ.” As a result of this transformation, the earth will become a level expanse: “فَيَذَرُهَا قَاعًا صَفْصَفًا,” such that no unevenness remains—“لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا.” At that time, all people will respond to the call of the summoner: “يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِيَ لَا عِوَجَ لَهُ,” and the command will be executed with complete obedience, without deviation. In that atmosphere of awe, all voices will be subdued: “وَخَشَعَتِ الْأَصْوَاتُ لِلرَّحْمَٰنِ فَلَا تَسْمَعُ إِلَّا هَمْسًا,” and only faint sounds will be heard, whether owing to the grandeur of the Divine presence or the خوف of reckoning. To prevent misconceptions regarding unconditional intercession, it is stated: “يَوْمَئِذٍ لَا تَنفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَرَضِيَ لَهُ قَوْلًا.” Intercession will occur only within the parameters of Divine permission and approval, indicating a precise and regulated order. The comprehensive Divine knowledge of all individuals is then affirmed: “يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِهِ عِلْمًا,” indicating that while God encompasses all past and future states, they do not attain such encompassing knowledge of Him. This complete awareness forms the basis of perfect judgment. Furthermore, it is stated: “وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ,” indicating that all faces will be humbled in submission before the Ever‑Living and Self‑Subsisting. The attribution of humility to “وجوه” signifies that inner states manifest most clearly in outward expressions. The selection of the Divine attributes “حي” and “قيوم” corresponds to the nature of the Day of Resurrection as the day of life and standing. It is then declared: “وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا,” indicating that those burdened with ظلم will despair. ظلم is portrayed as a heavy burden that hinders ascent toward Divine reward, leaving its bearers overwhelmed and deprived. In contrast, the condition of the believers is described: “وَمَن يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا.” Such individuals will neither fear injustice nor diminution of their rights. The term “هضم” denotes reduction or deficiency, implying that their reward will not be diminished. The expression “مِنَ الصَّالِحَاتِ” indicates that even the performance of some righteous deeds, coupled with faith, suffices, since faith without action is incomplete, and action without faith lacks foundation. True صالح عمل must be rooted in sound belief in order to be enduring and effective.

In the concluding phrase of the verses under discussion, it is stated that the righteous believers on that Day will neither fear “ظلم” nor “هضم.” Some exegetes have explained that “ظلم” here refers to the absence of any apprehension that oppression or injustice will be inflicted upon them in that court of absolute justice, nor will they be held accountable for any sin they did not commit. The term “هضم,” on the other hand, indicates that they will have no concern regarding any diminution of their reward, since they are certain that their recompense will be granted in full, without any reduction. Some commentators have further suggested that the first term refers to the absence of fear that all of their good deeds will be nullified, while the second refers to the absence of concern that even a small portion of their reward will be diminished, given the precision and exactness of the Divine reckoning. It is also possible that, although some minor lapses may have occurred on the part of these righteous believers, they are assured that such lapses will not be recorded beyond their actual extent, nor will there be any reduction in the reward of their virtuous deeds. Since these interpretations are not mutually exclusive, it is possible that the phrase under discussion encompasses all of these meanings.

In the verses under discussion, reference is made to a sequence of events that will occur before and after the commencement of the Day of Resurrection: 1. The dead will return to life: “يَوْمَ يُنفَخُ فِي الصُّورِ.” 2. The sinners will be gathered and assembled: “نَحْشُرُ الْمُجْرِمِينَ.” 3. The mountains of the earth will be shattered into particles and scattered, and the surface of the earth will become entirely level and smooth: “يَنسِفُهَا رَبِّي نَسْفًا.” 4. All will follow the call of the summoner, listening attentively, and all voices will be hushed and subdued: “يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِيَ.” 5. On that day, intercession will be of no benefit without Divine permission: “يَوْمَئِذٍ لَا تَنفَعُ الشَّفَاعَةُ.” 6. God, with His all‑encompassing knowledge, will bring everyone forth for reckoning: “يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ.” 7. All will submit in humility before His command: “وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ.” 8. The ظلم‑doers will fall into despair: “وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا.” 9. The believers who perform righteous deeds will remain hopeful in the grace of the Merciful: “وَمَن يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ…”.

See ayat 114 for tafseer.

In the preceding verses, the educational themes related to the Day of Resurrection and the system of promise and warning have been presented; in reality, the present verses offer a general reference to them. It is stated: “وَكَذَٰلِكَ أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا,” indicating that the Qurʾān has been revealed in Arabic, and the warning has been expressed in diverse forms, so that perhaps they may adopt تقویٰ or, at the very least, that it may produce remembrance within them. The expression “كَذَٰلِكَ” points to the preceding discussions, and is analogous to a case in which one presents admonitory and instructive themes and then concludes that such exhortation ought to be offered in this manner. Accordingly, there is no need to resort to other interpretations that have been suggested by some exegetes, as they do not align with the context. The term “عربي” denotes not only the Arabic language but also alludes to the eloquence and clarity of the Qurʾānic expression, given the recognized comprehensiveness and expressive capacity of the Arabic language and its literary strength. Furthermore, the term “صَرَّفْنَا” indicates the variety of modes through which the Qurʾān conveys its message. It presents a single reality in multiple forms: sometimes by recounting the histories of past nations, sometimes through direct address to contemporaries, sometimes by depicting scenes of the Hereafter, and at other times in different rhetorical forms, thereby enhancing its impact and preventing monotony. The difference between “لَعَلَّهُمْ يَتَّقُونَ” and “أَوْ يُحْدِثُ لَهُمْ ذِكْرًا” may be understood in that the former refers to the attainment of full تقویٰ, while the latter indicates that even if complete تقویٰ is not realized, at least a form of awakening and awareness may arise, which may restrain present actions and serve as a basis for future guidance. Alternatively, the first phrase may relate to those who are not yet pious, and the second to those who are already within the circle of توحید, whose faith is strengthened through reminder. Thus, the verse points to two essential principles of education and guidance: clarity and eloquence in expression, and the repetition of ideas in varied forms in order to produce deeper effect. The subsequent verse states: “فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ,” declaring the exaltation of God as the true sovereign. The addition of “الحق” after “الملك” may serve to distinguish the Divine sovereignty from worldly kingship, which is often associated with ظلم and arbitrariness; thus, God is affirmed as the just and legitimate sovereign. At times, the Prophet PBUH & His Pure Progeny, out of eagerness to receive revelation and to preserve and convey it, would hasten during its descent, not allowing Jibrīl to complete his recitation. Therefore, it is stated: “وَلَا تَعْجَلْ بِالْقُرْآنِ مِن قَبْلِ أَن يُقْضَىٰ إِلَيْكَ وَحْيُهُ,” prohibiting such haste, and further instructing: “وَقُل رَّبِّ زِدْنِي عِلْمًا.” Other Qurʾānic passages also suggest that, during the reception of revelation, a particular state would arise that inclined the Prophet toward haste, as in: “لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ … فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ.”

In these statements, several instructional lessons are presented. Among them is the prohibition of haste at the time of receiving revelation. It has often been observed that some individuals, while listening to a speaker, begin to repeat or complete the statement before it has been fully expressed. This behavior may at times arise from impatience, and at other times from pride and self‑display. In certain cases, however, eagerness and deep interest in understanding the message and fulfilling the assigned responsibility may also prompt such conduct. In this latter case, although the motivating impulse may be commendable, the act itself—namely, haste—generally leads to difficulty. For this reason, the verses under discussion prohibit such conduct, even when undertaken with a legitimate purpose. As a general principle, actions performed in haste are seldom free from نقص. Undoubtedly, the actions of the Prophet PBUH & His Pure Progeny, given his مقام of عصمت, were protected from error; however, since he serves as a model for others, it is necessary that people understand that if haste is not appropriate even in receiving وحی, then its impropriety in other matters becomes all the more evident. It should, however, be noted that haste must not be confused with speed (سرعت). Speed refers to executing a task promptly once a plan has been fully organized and all aspects carefully examined; in such cases, promptness without delay is commendable. In contrast, haste refers to initiating action before proper planning and reflection have been completed. Therefore, سرعت is desirable, whereas عجلت is blameworthy. Certain other interpretations of this prohibition have also been presented. One view suggests that at times, when there was a delay in the descent of revelation, the Prophet PBUH & His Pure Progeny would become anxious; thus, these verses instruct him not to be unsettled, as revelation would be sent at an appropriate time. Another interpretation states that since the Qurʾān was revealed initially as a whole on Laylat al‑Qadr and subsequently in a gradual manner over twenty‑three years, the Prophet PBUH & His Pure Progeny would at times begin recitation before Jibrīl had completed the communication; hence, he was instructed not to hasten in this regard and to allow the gradual revelation to take place in its proper order. However, the first interpretation appears to be more appropriate.

The prohibition of haste in receiving revelation might give rise to the misconception that the acquisition of further knowledge itself is being discouraged. Therefore, it is stated alongside: “قُلْ رَبِّ زِدْنِي عِلْمًا,” so as to negate such a notion. That is, undue haste is not appropriate, but striving for the increase of knowledge is essential. Some exegetes have also stated that in the first clause the Prophet PBUH & His Pure Progeny is instructed not to hasten in grasping all aspects of the verses before they are fully clarified, whereas in the second clause he is directed to seek from God a deeper understanding of the various meanings of the Qurʾānic verses. In any case, if the Messenger of Allah PBUH & His Pure Progeny—despite being endowed with such immense knowledge and awareness—is commanded to continue supplicating for an increase in knowledge until the end of his life, then the responsibility of others becomes evident. In reality, within the perspective of Islam, knowledge has no limit or boundary. In many matters, excess may be blameworthy; however, in knowledge it is praiseworthy. Excess is undesirable in most things, but in knowledge it holds no negative meaning. Knowledge has no spatial boundary; one must pursue it even to the farthest reaches, whether expressed metaphorically as China or the Pleiades. Nor does it have a temporal boundary; it extends from cradle to grave. Islam imposes no restriction in terms of the teacher either, for wisdom is the lost property of the believer—wherever he finds it, he takes it, even if it comes from an unworthy source. Likewise, there is no limit in terms of effort and striving; one should seek knowledge even in the depths of the seas, and, if necessary, give one’s very life in pursuit of it. In this sense, the notion of being “فارغ التحصیل” has no meaning in Islamic thought. A true Muslim never completes the pursuit of knowledge; he remains perpetually a طالب علم, even if he becomes among the greatest of instructors. It is also noteworthy that a narration from Imām al‑Ṣādiق (علیه السلام) states that they experience a special joy every Thursday night. When asked about it, he explained that the souls of the Prophet PBUH & His Pure Progeny and the Imams (علیهم السلام), along with them, ascend to the Divine presence, and they do not return to their bodies except with renewed knowledge; otherwise, their knowledge would be depleted. This theme appears in multiple narrations, indicating the continual increase of knowledge even for the Prophet PBUH & His Pure Progeny and the Imams. In another narration, the Prophet PBUH & His Pure Progeny is reported to have said: “إِذَا أَتَى عَلَيَّ يَوْمٌ لَا أَزْدَادُ فِيهِ عِلْمًا يُقَرِّبُنِي إِلَى اللَّهِ فَلَا بَارَكَ اللَّهُ لِي فِي طُلُوعِ شَمْسِهِ.” This emphasizes that any day in which no increase occurs in knowledge that brings one closer to God is devoid of blessing. A further report states: “أَعْلَمُ النَّاسِ مَنْ جَمَعَ عِلْمَ النَّاسِ إِلَىٰ عِلْمِهِ، وَأَكْثَرُ النَّاسِ قِيمَةً أَكْثَرُهُمْ عِلْمًا، وَأَقَلُّ النَّاسِ قِيمَةً أَقَلُّهُمْ عِلْمًا.” Thus, the most knowledgeable person is one who integrates the knowledge of others into his own, and the most valuable among people is the one possessing greater knowledge, while the least valuable is the one possessing the least. This illustrates the مقام and value accorded to knowledge within the Islamic worldview.

See ayat 122 for tafseer.

See ayat 122 for tafseer.

See ayat 122 for tafseer.

See ayat 122 for tafseer.

See ayat 122 for tafseer.

See ayat 122 for tafseer.

See ayat 122 for tafseer.

This section of the sūrah, as indicated earlier, includes an account of the story of Mūsā and Banī Isrāʾīl and their confrontation with Pharaoh and his followers; however, the verses under discussion turn to the narrative of Ādam and Ḥawwāʾ, and the enmity and opposition of Iblīs toward them. This may indicate that the conflict between truth and falsehood is not confined to a particular time, nor limited to the struggle between Mūsā and Pharaoh; rather, it began with the creation of Ādam and continues perpetually. Although the account of Ādam and Iblīs has been repeated in various places in the Qurʾān, each instance introduces new aspects. In this context, the discussion begins with the covenant taken from Ādam: “وَلَقَدْ عَهِدْنَا إِلَىٰ آدَمَ مِن قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا,” indicating that a covenant had been taken, which he neglected, and he did not demonstrate firm resolve. This covenant has been interpreted, among other views, as the command not to approach the prohibited tree, as supported by various narrations. It may also include the warning that Shayṭān is an avowed enemy, whose guidance should not be followed. The term “نسیان” here does not denote absolute forgetfulness, since such forgetfulness does not entail reproach; rather, it signifies disregard or failure to observe due attentiveness. The term “عزم” refers to firm determination that enables resistance against the insinuations of Shayṭān. There is no indication that Ādam committed a sin in the absolute sense; rather, this was a “ترک أولىٰ,” or a relative lapse, especially given that his residence in the Garden was not a state of obligation and accountability, but a preparatory stage prior to human life on earth. The prohibition itself carried an advisory dimension, indicating the consequences of disobedience. The narrative then proceeds: “وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ.” This highlights the exalted مقام of Ādam, before whom the angels were commanded to prostrate, except Iblīs, whose enmity became evident at the outset. It should be understood that this prostration was not an act of worship directed to Ādam, but either an act of devotion to God in recognition of His creation or an expression of humility and reverence. Thereafter, Ādam is warned: “فَقُلْنَا يَا آدَمُ إِنَّ هَٰذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَىٰ.” Here, “الجنة” does not refer to the eternal Paradise of the Hereafter, but to a باغ within this world characterized by ease and abundance. The term “تشقى” conveys suffering and hardship that would follow expulsion. The verse then describes the blessings of that state: “أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَىٰ” and “وَأَنَّكَ لَا تَظْمَأُ فِيهَا وَلَا تَضْحَىٰ,” indicating the fulfillment of essential human needs—food, water, clothing, and shelter—all of which would be forfeited upon leaving that state. Despite these warnings, Shayṭān initiated his scheme: “فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ,” suggesting in a subtle and insidious manner, “هَلْ أَدُلُّكَ عَلَىٰ شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَّا يَبْلَىٰ.” By exploiting a desire for permanence and authority, he succeeded in leading Ādam and Ḥawwāʾ to partake of the prohibited tree. Consequently, “فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا,” and their exposed state became apparent. They immediately sought to cover themselves: “وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ.” This marks the loss of their previous condition of نعمت. The verse concludes: “وَعَصَىٰ آدَمُ رَبَّهُ فَغَوَىٰ,” where “غَوَىٰ” signifies deviation from the optimal path, not a deliberate sinful act, but an outcome influenced by error in judgment. Nevertheless, due to his inherent purity, it is stated: “ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَىٰ,” indicating that God chose him, accepted his repentance, and guided him.

Although the term “عصیان” in contemporary usage is generally employed in the sense of sin, lexically it signifies departing from obedience and command (whether that command is obligatory or recommendatory). Therefore, the term does not necessarily imply the abandonment of an obligation or the commission of a prohibited act; rather, it may also apply to the omission of a recommended act or the performance of a disliked one. Apart from this, commands and prohibitions may at times possess an advisory (ارشادی) character, such as the instructions of a physician, who directs a patient to take certain medicines and to abstain from unsuitable foods. There is no doubt that if the patient fails to comply with the physician’s instructions, he harms only himself, because he has disregarded the physician’s guidance and advice. Similarly, God instructed Ādam not to partake of the forbidden tree, warning that if he were to eat from it, he would have to leave the Garden and would be subjected to severe hardship and affliction on earth. He opposed this advisory command and witnessed its consequence. This becomes clearer when it is considered that Ādam’s stay in the Garden was of an experimental nature, not a period of obligation and responsibility. Furthermore, acts of disobedience and sin possess both absolute and relative dimensions. Some acts are absolutely sinful for all without exception, such as lying, ظلم, and consuming unlawful wealth. However, others are relative in nature: if performed by one individual, they may not only be free of sin but may even be considered desirable and commendable; yet if the same act is performed by another, considering his rank and مقام, it may be regarded as inappropriate. For example, when contributions are requested for the construction of a hospital, a laborer who donates his one day’s wage—amounting to only a few coins—performs, relative to his condition, an act of sacrifice and virtue that is entirely commendable. However, if a wealthy individual contributes the same amount, the act is not only considered inadequate but even deserving of reproach, although, in principle, he has not committed anything unlawful and has outwardly participated in a charitable cause. This is expressed in the statement: “حسنات الابرار سيئات المقربين,” meaning that the good deeds of the righteous are regarded as shortcomings for those brought near. This is the same concept known as “ترکِ اولیٰ,” which may be described as a relative lapse; it is neither a sin nor contrary to the station of عصمت. In Islamic narrations, the term معصیت is at times applied even to the omission of recommended acts. In one narration reported from Imām al‑Bāقر (علیه السلام), concerning the daily supererogatory prayers, it is stated that these are recommended, not obligatory, yet whoever abandons them has committed معصیت, in the sense that when a person performs a good act, it is recommended that he continue it. The discussion of this subject, as well as other issues related to Ādam and his departure from the Garden, has already been presented in detail under the commentary of Sūrat al‑Aʿrāf (from verse 19 onward) in volume four, and under Sūrat al‑Baqarah (verses 30–38) in volume one; therefore, there is no need for repetition here.

See ayat 127 for tafseer.

See ayat 127 for tafseer.

See ayat 127 for tafseer.

See ayat 127 for tafseer.

Although the repentance of Ādam (علیه السلام) had been accepted, he had committed an action after which a return to the previous state was no longer possible. Therefore, God commanded: “قَالَ اهْبِطَا مِنْهَا جَمِيعًا,” that both of them—and likewise Shayṭān—should descend from the Garden to the earth. “بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ,” indicating that enmity had arisen among them; some would become enemies of others. However, it is also made clear that the path of سعادت and نجات remains open: “فَإِمَّا يَأْتِيَنَّكُمْ مِّنِّي هُدًى فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ.” Whoever follows the Divine guidance will neither be led astray nor fall into misfortune. In order that the consequence for those who turn away from Divine remembrance may also be made evident, it is further stated: “وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا,” meaning that one who turns away from remembrance of God will experience a constricted and difficult life. “وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ,” and such a person will be raised blind on the Day of Resurrection. At that time, he will say: “رَبِّ لِمَ حَشَرْتَنِي أَعْمَىٰ وَقَدْ كُنتُ بَصِيرًا,” questioning why he is resurrected in blindness when he had sight before. It will be said in reply: “كَذَٰلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا وَكَذَٰلِكَ الْيَوْمَ تُنسَىٰ,” that the Divine signs came to him, but he neglected them, and thus he is treated in the same manner. Consequently, he will be deprived of beholding the Divine نعمت and the مقام of قرب. Finally, the general principle is stated: “وَكَذَٰلِكَ نَجْزِي مَنْ أَسْرَفَ وَلَمْ يُؤْمِن بِآيَاتِ رَبِّهِ,” indicating that those who commit اسراف and do not believe in the signs of their Lord will receive such recompense. “وَلَعَذَابُ الْآخِرَةِ أَشَدُّ وَأَبْقَىٰ,” and the punishment of the Hereafter is more severe and more enduring.

Sometimes it happens that all the doors of life close before a person and whatever task he undertakes, he faces closed doors. At other times, the exact opposite occurs; wherever he goes, he finds the doors open for him, the circumstances are favorable for every work, and no restriction or hindrance stands before him. This condition is called expansiveness of life, while the former state is described as "tightness" or narrowness of life, referred to as "معیشت ضنک" (economic distress) as mentioned in the above verse, implying the same. (Explanatory Note: "ضنک" means severity and narrowness; this word is always used in the singular form. It has no dual, plural, or feminine form.) Sometimes, the narrowness of livelihood is not due to low income; often, the income is abundant, but miserliness, greed, and avarice make life constricted. Not only does such a person not incline to keep the door of his house open for others to benefit from his life, but it almost seems as if he does not even want to keep it open for himself. According to the statement of Ali (peace be upon him): "He lives his life like the poor, but his reckoning will be like that of the rich." Indeed, why does a person fall into such narrowness and hardships? The Quran says that the primary cause is turning away from the remembrance of God. The remembrance of God is a source of comfort and tranquility for the soul and is a cause for piety and courage. Forgetting it leads to anxiety, fear, and distress. When a person, having forgotten God, neglects his responsibilities, he becomes submerged in desires, cravings, greed, and covetousness. It is evident that his share will be a life of narrowness. He will have neither contentment, which soothes the soul, nor attention to spirituality, which grants spiritual enrichment and nourishment, nor the disposition to confront the rebellion of desires. Principally, this narrowness of life is mostly due to a lack of spirituality and absence of turning towards self-sufficiency. Being uneasy about the future, fearing the destruction of present opportunities and resources, and extreme attachment to the material world also contribute to it. A person who believes in God and attaches his heart to the Pure Essence is safe from all these anxieties. However, the matter was so far related to an individual, but when we consider a society that has turned away from the remembrance of God, the problem becomes even more dreadful. Such a society, despite astonishing and remarkable industrial advancements and abundant provision of all means of life, lives in a state of acute anxiety and distress; it is caught in a strange and severe narrowness and hardship, considering itself a prisoner. Everyone fears one another. No one trusts another. All relationships and connections revolve around personal interests. The fear of war has imposed a heavy burden of armament on them, devouring most of their economic resources, and their backs are bent under this heavy load. Prisons are full of criminals. According to their own official statistics, many heinous crimes occur every moment. Narcotics and immorality have made them their slaves and prisoners. Neither the light of love shines in their homes nor the bond of joyful affection exists. Yes! This is their harsh life and "معیشت ضنک." In America, a former president, Nixon, acknowledged this reality in his first inaugural address, saying: "We see lives around us that are empty inside. We desire to keep ourselves happy, but we are never truly happy." Another famous figure of theirs, whose plan was to create happiness for everyone in society, said: "I see humanity running in a dark alley whose end is nothing but absolute distress." (Reference: Ma'ama-e-Hasti, pp. 50, 51) It is also noteworthy that Islamic traditions state that when people asked Imam Sadiq (peace be upon him) about the meaning of the verse: "من أعرض عن ذكري فإن له معيشة ضنكا" (Whoever turns away from My remembrance - indeed, he will have a depressed life), he replied: It means turning away from the guardianship of Amir al-Mu'minin (peace be upon him). (Reference: Nur al-Thaqalayn, Vol. 3, p. 405) Indeed, Ali (peace be upon him) was such a great person in whose view the entire world is worth less than a leaf of a tree. Whoever takes his life as a model for themselves and thus attaches their heart to God, the whole world becomes insignificant in their eyes. Such a person's life will be expansive and broad. But those who forget these examples will inevitably be trapped in the narrowness of life. Many traditions interpret the mentioned verse of turning away from God's remembrance, in the case of those who are capable of performing Hajj, as "abandoning Hajj," because the rites of Hajj have the power to completely transform a person’s life...They create new connections and relationships with God, and it is this connection and relationship that opens the paths of life for the person. In contrast, excessive attachment to material things is the source of life's constriction.

For those who turn away from the remembrance of God, two forms of punishment are specified in the verses under discussion: one is the constriction of life in this world, as previously indicated, and the other is blindness in the Hereafter. It has been explained repeatedly that the realm of the Hereafter is an expanded and manifest form of the realities of this world, where all truths appear in an appropriate and corresponding form. Those whose inner sight (چشم بصیرت) is blind to realities in this world will find that their physical sight is also rendered blind in the next world. Thus, when they say that they were previously sighted and question why they are now raised blind, the response will be that this is because they neglected the signs of God; this state is the reflection and consequence of that earlier condition. At this point, a question arises: certain Qur’ānic verses appear to indicate that all people will possess sight in the Hereafter, such as the command “اقْرَأْ كِتَابَكَ,” or the statement that the criminals will see the Fire. How can this be reconciled with the notion of blindness in the Hereafter? Some exegetes have stated that the condition of that world differs from that of this one. It is possible that individuals may perceive certain realities while remaining blind to others. It has been reported that they will be blind with respect to the paths leading to خیر, سعادت, and نعمت, while remaining able to perceive those aspects related to عذاب, شر, and حسرت. This reflects the distinct nature of the system of the Hereafter. Another possibility is that they may be blind in some stages and positions, while in others they regain sight. It should also be noted that the notion of being “forgotten” in the Hereafter does not imply actual neglect by God, but rather refers to being treated as forgotten. This corresponds to a common expression in ordinary language, wherein a person who is disregarded may say that he has been forgotten, even though this does not signify literal oblivion.

It is particularly noteworthy that, in the verses under discussion, these painful punishments and forms of torment are attributed to those who engage in “اسراف” and who do not believe in the Divine signs. The use of the term “اسراف” here may indicate that such individuals have misused the blessings granted by God—such as sight, hearing, and intellect—diverting them from their proper purposes, for اسراف fundamentally consists in the wasteful and improper use of نعمت. Alternatively, it may refer to the distinction between two categories of sinners. One group consists of those whose sins are limited in scope, who nevertheless retain a sense of accountability before God and have not entirely severed their connection with Him. For example, a person may commit ظلم yet refrain from oppressing the most vulnerable, while recognizing his own guilt and considering himself culpable before الله. There is no doubt that such a person remains sinful and deserving of punishment; however, he is fundamentally different from one who commits sins without restraint, recognizes no limits in transgression, and may even take pride in wrongdoing or regard sin as insignificant. The former group retains the potential for repentance and reform, whereas those who are characterized by اسراف in sin are generally not inclined toward returning or seeking correction.

The term “هبوط” in its lexical sense signifies a forcible descent downward, such as the falling of a stone from a height. When applied to human beings, it conveys the meaning of a decline in rank or expulsion as a form of punishment. Considering that آدم was created to live upon the earth, and that the “jannah” in which he resided was itself a verdant and blessed region within this world, the expression of his “هبوط” in this context denotes a decline in rank rather than a change of spatial location. In other words, due to his “ترك أولى,” his مقام was diminished, and he was deprived of those paradisiacal blessings and subjected to the hardships of earthly existence. It is also noteworthy that the address here is in the dual form—“اهبطا”—indicating “both of you descend.” This may refer to آدم and Ḥawwāʾ. In other verses, however, the plural form “اهبطوا” is used, which has been explained by including Iblīs in the address, since he too was expelled from that state. Another possibility is that the dual address refers to آدم and Iblīs, especially in light of the subsequent statement: “بعضكم لبعض عدو,” indicating mutual enmity. Some exegetes have suggested that this enmity exists either between آدم and Ḥawwāʾ on the one hand and Iblīs on the other, or more broadly between the progeny of آدم and the progeny of Shayṭān. In the phrase “أما يأتينكم مني هدى,” the address necessarily pertains to the descendants of آدم, for divine guidance is directed to them. As for Shayṭān and his progeny, they are not included in this address, as they have separated themselves from the path of divine guidance.

See ayat 130 for tafseer.

See ayat 130 for tafseer.

In the verses under discussion, after extensive reference to the condition of the criminals, the Qurʾān presents one of the most effective means of awakening, namely reflection upon the history of previous peoples. It states: “أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ الْقُرُونِ,” meaning that is it not sufficient guidance for them that many generations before them were destroyed? These were the communities that lived in earlier times and were seized by Divine punishment. It is further stated that “يَمْشُونَ فِي مَسَاكِنِهِمْ,” indicating that the present people pass through the ruins of their dwellings, observing their آثار, yet fail to derive any lesson. These desolate remains, though silent, eloquently recount the tragic histories of those who came before, warning subsequent generations against persisting in ظلم, کفر, and فساد. Thus it is declared: “إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِأُولِي النُّهَىٰ,” meaning that within these events are clear signs for those endowed with understanding. The reflection upon the fate of earlier peoples is repeatedly emphasized in the Qurʾān as a powerful means of moral awakening, for many individuals who remain unmoved by direct admonition are deeply affected by witnessing the آثار of historical destruction. The following verse addresses the question as to why the same immediate punishment is not applied to current wrongdoers. It states: “وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُّسَمًّى,” indicating that, were it not for a prior divine decree and an appointed term, punishment would already have overtaken them. This reflects a divine principle related to human freedom, whereby immediate punishment would render ایمان and righteous action coercive rather than voluntary, thereby undermining the essential purpose of moral development. Moreover, if all wrongdoing were punished instantly, no living being would remain, as indicated elsewhere: “وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِم مَّا تَرَكَ عَلَيْهَا مِن دَابَّةٍ.” Therefore, a period of respite is granted so that individuals may reflect, reform, and pursue the path of truth. The term “أَجَلٌ مُّسَمًّى” refers to a determinate and inevitable end for each individual. Thereafter, the Prophet PBUH & His Pure Progeny is instructed: “فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ,” to endure patiently what the opponents say. In order to strengthen him spiritually, he is directed toward remembrance and devotion: “وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَىٰ.” This emphasizes continuous remembrance, whether understood in a general sense of تسبیح and حمد or as a reference to the prescribed acts of worship across different times of the day and night. These acts of remembrance serve to strengthen the bond between the human being and the Divine, leading to inner peace and resilience. The expression “لَعَلَّكَ تَرْضَىٰ” indicates that such devotion results in contentment and tranquility, enabling the believer to remain unaffected by the provocations of opponents and steadfast in the face of difficulties. Although the immediate خطاب is addressed to the Prophet PBUH & His Pure Progeny, the contextual indications show that it carries a general directive applicable to all believers.

See ayat 135 for tafseer.

See ayat 135 for tafseer.

See ayat 135 for tafseer.

See ayat 135 for tafseer.

In these verses, a number of directives are addressed to the Prophet PBUH & His Pure Progeny, though in reality they are intended for the general body of believers, and they serve as a continuation of the earlier discussion regarding patience and steadfastness. It is first stated: “وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ,” meaning that one should not look with longing toward the material blessings granted to various groups among the disbelievers. These are described as “زَهْرَةَ الْحَيَاةِ الدُّنْيَا,” the fleeting blossoms of worldly life—blossoms that quickly bloom and just as quickly wither, falling apart within a short time. Furthermore, these blessings are given as a test: “لِنَفْتِنَهُمْ فِيهِ,” whereas “وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَىٰ,” the provision granted by the Lord is both superior and enduring, encompassing faith, Islam, the Qurʾān, lawful sustenance, and ultimately the eternal blessings of the Hereafter. The following verse provides spiritual consolation to the Prophet PBUH & His Pure Progeny: “وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا,” instructing him to enjoin prayer upon his household and persevere in its establishment, for prayer serves as a means of purification, spiritual strengthening, and constant remembrance of God. Although the term “أهل” in its general sense includes the Prophet’s family, at the time of revelation it primarily referred to Khadīja and ʿAlī (علیهما السلام), though its scope broadened over time. It is further clarified: “لَا نَسْأَلُكَ رِزْقًا نَّحْنُ نَرْزُقُكَ,” that God does not require sustenance from human beings, but rather He Himself is the provider. Thus, acts of worship do not benefit Him but instead contribute to the moral and spiritual development of those who perform them. The verse concludes: “وَالْعَاقِبَةُ لِلتَّقْوَىٰ,” indicating that the ultimate success and enduring outcome belong to those who possess تقوى. Thereafter, the Qurʾān refers to another objection raised by the disbelievers: “وَقَالُوا لَوْلَا يَأْتِينَا بِآيَةٍ مِّن رَّبِّهِ.” They demanded a sign of their own choosing. The response is given: “أَوَلَمْ تَأْتِهِم بَيِّنَةُ مَا فِي الصُّحُفِ الْأُولَىٰ,” indicating that sufficient evidence has already been provided, whether in the form of earlier scriptures or in the Qurʾān itself, which confirms prior revelation and serves as a manifest sign. The verse may also imply that the Prophet PBUH & His Pure Progeny, despite not having received formal instruction, brought forth a message consistent with previous scriptures, itself constituting a clear sign of its authenticity. The passage further states that, had punishment been inflicted upon them before the advent of the Prophet and the revelation of the Qurʾān, they would have complained: “رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا…” yet now, when such a messenger has come, they persist in generating new objections and excuses. Finally, they are addressed: “قُلْ كُلٌّ مُّتَرَبِّصٌ فَتَرَبَّصُوا,” indicating that both parties await the unfolding of events, and that soon it will become clear “مَن أَصْحَابُ الصِّرَاطِ السَّوِيِّ وَمَنِ اهْتَدَىٰ.” With this firm and decisive statement, the discourse concludes, affirming that the truth will inevitably be distinguished from falsehood.