Al-Anbiya

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

In the preceding verses, discussion was presented concerning the purposefulness of creation, affirming that existence is neither purposeless nor mere amusement, but directed toward a profound objective. In the verses under consideration, after describing the state of the obstinate disbelievers, the Qurʾān compares their fate with the outcomes of earlier nations. It first states: “وَكَمْ قَصَمْنَا مِن قَرْيَةٍ كَانَتْ ظَالِمَةً,” indicating that many ظلم‑ridden communities were utterly shattered. The term “قصم” conveys intense breaking and destruction, which, coupled with the description of ظلم, signifies the severity of Divine punishment upon oppressive societies. At the same time, it serves as a warning that the threats conveyed by the Prophet PBUH & His Pure Progeny are grounded in reality, not exaggeration. It is then stated: “وَأَنشَأْنَا بَعْدَهَا قَوْمًا آخَرِينَ,” indicating that following their destruction, other communities were brought into existence and subjected to the field of trial. This reflects a continuous pattern in history, whereby one group is replaced by another. The condition of such communities at the moment of Divine punishment is then described: “فَلَمَّا أَحَسُّوا بَأْسَنَا إِذَا هُم مِّنْهَا يَرْكُضُونَ.” When they sensed the imminence of punishment, they fled in panic, resembling a defeated army retreating in disorder. However, a reproachful call is directed toward them: “لَا تَرْكُضُوا وَارْجِعُوا إِلَىٰ مَا أُتْرِفْتُمْ فِيهِ وَمَسَاكِنِكُمْ لَعَلَّكُمْ تُسْأَلُونَ.” They are told not to flee but to return to their former state of luxury and their dwellings, as if they might again assume their position of status and be approached by others. This expression conveys a tone of irony and reprimand, recalling their previous حياة of indulgence and self‑importance. At that moment, awareness emerges within them, and what they had previously treated as trivial appears before them with full gravity. They cry out: “يَا وَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ.” However, such awakening, arising under compulsion in the face of inevitable punishment, has no transformative value. Thus, the Qurʾān concludes: “فَمَا زَالَت تِّلْكَ دَعْوَاهُمْ حَتَّىٰ جَعَلْنَاهُمْ حَصِيدًا خَامِدِينَ,” indicating that they continued this lament until they were entirely destroyed, like harvested crops lying fallen and lifeless upon the ground. Their once thriving settlements thus became silent and extinguished, “خامدين,” signifying the complete cessation of vitality and activity.

Some exegetes, in connection with the term “محدث” mentioned in the verse under discussion, have engaged in extensive debate concerning whether “كلام الله” is حادث or قدیم. This is the same issue that remained a subject of prolonged controversy during the Abbasid period and occupied many scholars for an extended time. However, it is now evident that this debate was largely political in nature. The ruling authorities sought to keep the scholars of Islam preoccupied with such disputes so that attention would be diverted from fundamental issues related to governance, society, and the essential teachings of Islam. From a contemporary perspective, the matter is entirely clear. If “كلام الله” refers to its meaning and content, then it is undoubtedly قدیم, as it is encompassed within the eternal knowledge of God, which has always existed. If, however, it refers to the words, expressions, and the form of revelation that descended upon the Prophet PBUH & His Pure Progeny, then it is unquestionably حادث. It is not reasonable to claim that words and expressions are eternal, nor to deny that revelation occurred at a particular moment in time. In other words, the Qurʾān consists of both expressions and meanings: its words are certainly حادث, while its meanings are certainly قدیم. Hence, there is no need for prolonged disputation over this issue. Moreover, such a discussion does not resolve any intellectual, social, political, or ethical problems within the Islamic community. It is noteworthy that some narrations from the Ahl al‑Bayt (علیهم السلام) explicitly caution against engaging in such debates. These instructions reflect a practical approach, advising believers to avoid unnecessary controversies that do not contribute to meaningful understanding or guidance.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

The previous verses mentioned six objections from the enemies of Islam, which were contradictory and opposed to each other. The verses under discussion respond to these objections, sometimes in a general manner and sometimes concerning a specific issue. The first verse under discussion points to their demand for favored miracles. (Explanatory note: The demand for favored miracles is technically called "requested miracles," and the demand for miracles was actually a pretext.) It states that all the cities and settlements which We destroyed before them never demanded such ordinary matters, yet when their demands were fulfilled, they still did not believe. So, will these people believe? (ما أمنت قبلھم من قرية اهلكناها افھم یؤمنون) In this regard, they are warned that if their demand for requested miracles is fulfilled and they still do not believe, then their destruction and annihilation will be certain and inevitable. In the interpretation of this verse, there is a possibility that the Qur’an, while alluding to all such contradictory and opposing objections raised by them, says that: in the matter of inviting to true Prophets, such contradictions are nothing new. Stubborn and obstinate people always use such excuses, and ultimately their end is nothing but disbelief followed by destruction and painful divine punishment. The following verse specifically answers their very first objection regarding the Prophet being human. The verse says: You are not the only one who is both a Prophet and a human being; rather, all the Prophets who came before you were men to whom We revealed Our message (وما ارسلنا قبلك الا رجالأ نوحی الیهم). This is a historical fact that everyone knows and is aware of. "And if you do not know, then ask those who possess knowledge" (فاسئلوا أهل الذكر ان كنتم لا تعلمون).

There is no doubt that the expression “أهل الذكر” in its lexical sense applies to all those who are knowledgeable and informed, and the verse under discussion articulates a general rational principle, namely that the ignorant should refer to the knowledgeable. Although, in its specific context, the referent of the verse was the scholars of the People of the Book, this does not restrict the universality of the principle. On this basis, Islamic scholars and jurists have derived from this verse the permissibility of following qualified jurists in matters requiring expertise. Moreover, when certain narrations attribute the term “أهل الذكر” to ʿAlī (علیه السلام) or to the Imams of the Ahl al‑Bayt, this does not imply exclusivity, but rather identifies them as the clearest and most distinguished exemplars of this general principle. The subsequent verse further clarifies the humanity of the Prophets: “وَمَا جَعَلْنَاهُمْ جَسَدًا لَّا يَأْكُلُونَ الطَّعَامَ وَمَا كَانُوا خَالِدِينَ.” It indicates that they were not beings who abstained from food, nor were they immortal. This directly responds to the objection expressed elsewhere: “مَا لِهَٰذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْاَسْوَاقِ.” The phrase “وَمَا كَانُوا خَالِدِينَ” completes the argument, as the مشرکین preferred the sending of angels, imagining that such messengers would be immortal. The Qurʾān responds that none of the previous Prophets possessed eternal life, and thus no such expectation is justified. It is evident that a guide for humanity must belong to the same نوع, sharing their conditions, needs, and experiences, so that he may fully comprehend their circumstances and provide appropriate guidance, thereby serving as an exemplar and completing the argument against them. The Qurʾān then turns to the fate of the obstinate deniers, stating: “ثُمَّ صَدَقْنَاهُمُ الْوَعْدَ فَأَنجَيْنَاهُمْ وَمَن نَّشَاءُ وَأَهْلَكْنَا الْمُسْرِفِينَ.” The Divine promise to support the Prophets was fulfilled; they and those whom God willed were delivered, while those who exceeded the limits were destroyed. This reflects a consistent divine pattern: the support of truth and the eventual removal of persistent wrongdoing when admonition proves ineffective. The expression “وَمَن نَّشَاءُ” denotes those who meet the criteria of faith and righteous action, while “الْمُسْرِفِينَ” refers to those who have transgressed against themselves and society through denial of Divine signs and rejection of the Prophets. Finally, the concluding verse provides a comprehensive response to many of the objections raised by the مشرکین: “وَلَقَدْ أَنزَلْنَا إِلَيْكُمْ كِتَابًا فِيهِ ذِكْرُكُمْ أَفَلَا تَعْقِلُونَ.” The Qurʾān is described as a source of remembrance, awakening, and intellectual reflection. Its verses call repeatedly toward awareness, moral purification, and the activation of human intellect. The term “ذِكْرُكُمْ” has been interpreted in several ways: it may signify that the Qurʾān serves as an admonition and means of awakening; that it elevates the status and recognition of its recipients; or that it contains all necessary guidance for human life and moral development. These interpretations are not mutually exclusive, though the first appears most consistent with the context. It follows that the Qurʾān’s capacity to awaken is not coercive; rather, it depends upon the receptivity of the individual. One who opens the inner faculties of understanding and reflection will perceive its guidance, whereas those who remain closed to it will derive no benefit from its message.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

In the verses under discussion, following the previous references to the obstinacy of the مشرکین and disbelievers, the Qurʾān clarifies their ultimate fate by comparing it with the outcomes of previous nations. It begins by stating: “وَكَمْ قَصَمْنَا مِن قَرْيَةٍ كَانَتْ ظَالِمَةً,” indicating how many ظلم‑ridden settlements were utterly shattered and destroyed. The expression “قصم” conveys the sense of breaking with great شدت, which, combined with the description of their ظلم, points to the severity of the Divine retribution against oppressive communities. It simultaneously suggests that reflection upon the history of earlier peoples would make it evident that the warnings delivered by the Prophet PBUH & His Pure Progeny are not mere exaggeration or mockery, but rather a serious and inevitable reality that requires careful consideration. The condition of these communities is then described at the moment when Divine punishment descended upon them: “فَلَمَّا أَحَسُّوا بَأْسَنَا إِذَا هُم مِّنْهَا يَرْكُضُونَ.” When they realized that the punishment was about to seize them, they attempted to flee in haste, resembling a defeated army retreating in panic before an advancing enemy. However, in a tone of reproach and irony, they are addressed: “لَا تَرْكُضُوا وَارْجِعُوا إِلَىٰ مَا أُتْرِفْتُمْ فِيهِ وَمَسَاكِنِكُمْ لَعَلَّكُمْ تُسْأَلُونَ,” instructing them not to flee, but to return to their former luxurious existence and well‑adorned dwellings, as though they might once again be approached by those who would seek from them. This expression implies either a satirical reference to their past indulgence and neglect of the needy or an allusion to their worldly authority, wherein they would remain seated in power while others approached them for commands. The source of this خطاب is not explicitly stated; it may be attributed to Divine messengers, angels, or the inner voice of conscience, yet in essence it is a Divine call being conveyed through one of these means. Particular emphasis is placed on “مساکن,” perhaps because the dwelling constitutes one of the primary means of human repose, or because it is among the most valued possessions to which people are deeply attached. At this stage, realization finally dawns upon them, and what they had once dismissed as insignificant appears before them in its most serious and undeniable form. They cry out in despair: “يَا وَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ.” Yet this awakening, arising under compulsion in the face of inevitable punishment, lacks value and cannot alter their fate. Thus, the Qurʾān concludes: “فَمَا زَالَت تِّلْكَ دَعْوَاهُمْ حَتَّىٰ جَعَلْنَاهُمْ حَصِيدًا خَامِدِينَ,” indicating that they continued this lament until they were reduced to a state resembling harvested crops lying fallen upon the ground, their once vibrant and flourishing settlements transformed into silent ruin. The term “خامدين” conveys the extinguishing of vitality and activity, as though a fire has been completely put out, leaving behind stillness and desolation.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

Since the previous verses stated the reality that the unjust and the unbelievers do not believe in any purpose regarding their creation except for pleasure and luxury, and they actually consider this world meaningless, the Quran, in the verses under discussion, declares this mindset false and expresses that the entire universe, especially the creation of human beings, has a noble purpose. It says: We have not created the heaven and the earth and whatever is between them merely in play: (وما خلقنا السماء والأرض وما بينهما لاعبین). This spread-out earth, this vast sky, and the various creatures within them indicate that there was an important purpose in view. Yes! There was a purpose, and that purpose is that on one hand, they bear witness to the existence of the Great Creator, and on the other hand, they serve as evidence for the resurrection (معاد); otherwise, all this noise and commotion would have no meaning for a few days. Is it possible for a person to build a palace in the middle of a desert, equipped with all means, only for the sake of offering rest to someone passing by for one hour in their entire life? In brief, if we look at this magnificent world through the eyes of the unbelievers, it is futile and purposeless; only belief in the origin and the hereafter gives it purpose. The next verse says that now that it is established that the universe is not purposeless, it is also established that the purpose of this creation is not that God remains active and occupied in the work of creation, for such activity and preoccupation would be irrational: “If We wished to take a pastime for Us, We could have taken it from [what is] with Us, if We were to do so.” (لو اردنا ان نتخذ لهوا لاتخذناه من لدنا ان كنا فاعلين). In truth, the word "لعب" means “a purposeless act” and "لهو" points to irrational goals and activities. The verse under discussion expresses two facts. First, with attention to the word "لو," which in Arabic grammar indicates negation or impossibility, it points out that it is impossible that the purpose of the Lord should be to keep Himself occupied. Then the Quran says: Suppose that if the aim was to remain occupied, then such activity should be befitting to His essence, among immaterial worlds and the like, not from the world that is limited by matter. (Explanatory note: Some commentators have taken these verses as a refutation of Christian beliefs, interpreting "لهو" as meaning “wife” and “children,” claiming the verse responds that if We wished, We would take a wife or children, We would not choose from among mankind. However, this interpretation does not seem appropriate for several reasons. Among them is that it would break the sequence of the preceding verses. Also, “لهو,” especially when paired with “لعب,” means activity and preoccupation, not wife and children.) Thereafter, to definitively and unequivocally refute the delusions of those foolish ones who consider the world purposeless and think that it is only a means of being busy and active, the Quran says: The universe is a whole that is real and genuine; it is not based on falsehood, rather We cast the truth upon falsehood, and it crushes it, so it vanishes. (بل نقذف بالحق على الباطل فيدمغه فاذا هو زاهق). And at the end of the verse, it is said: But woe to you for what you describe [the world as]. (ولكم الويل مماتصفون). This means that we always present logical proofs, clear arguments, and manifest miracles against the baseless ideas inclined toward futility, so that these thoughts and delusions are shattered before the eyes of those who reflect and possess intellect. The proofs of the knowledge of God are clear. The proofs for the occurrence of the resurrection are evident. The proofs of the truthfulness of the Prophets are indisputable. And in fact, for those who are not obstinate or evasive, the truth is completely distinct and separate from falsehood. A noteworthy point is that "نقذف" derives from the root "قذف," which means “to throw,” especially to throw from a distance. Since throwing from a distance involves speed, swiftness, and greater force, this expression indicates the power of truth’s triumph over falsehood. The word "على" also supports this meaning, as it usually denotes elevation or superiority. The phrase "يدمغه," according to Raghib, means “to break the skull,” which is considered the most sensitive part of the human body. This is a fine metaphor for the overwhelming dominance of the forces of truth, a manifest and decisive victory visible to the eyes. The term "اذا" indicates that even in places where success of the truth is not expected, We still cause such an outcome. The word "زاهق" means that which is entirely perished or obliterated, and it also serves as an emphasis. As for why the words "نقذف" and "يدمغ" appear in the present tense (فعل مضارع), the explanation is that it indicates the continuity, sequence, and perpetuity of this action.

Materialists do not accept any purpose or objective for creation, for they regard nature—devoid of intellect, consciousness, and purpose—as the origin of creation; consequently, they consider the entirety of existence to be futile and purposeless. In contrast, philosophers who affirm the Divine and followers of revealed religions all hold that creation possesses a higher objective, since it is impossible for an all‑knowing and wise Creator to act without purpose. The question then arises: what is this purpose? At times, by drawing an analogy between God and ourselves, we fall into the misconception that perhaps God, due to some deficiency, sought to compensate for it through the creation of the universe, which includes human beings. Does He have need of our worship? Did He create humanity merely to be recognized? Such assumptions, however, arise from an improper analogy between the Creator and the created. The primary principle in this discussion is to recognize that God bears no similarity to created beings. Human beings are limited in every respect, and all their endeavors are directed toward removing deficiencies. They seek knowledge to overcome ignorance, pursue economic activity to avoid poverty, and acquire power to counter weakness. Even spiritual development involves striving to remove نقص and imperfection. However, can it be asserted that a Being who is unlimited in knowledge, power, and perfection would act to remove deficiency? This is an untenable assumption. From this analysis, it follows that creation is neither devoid of purpose nor directed toward fulfilling any need of the Creator. Therefore, the objective of creation must relate to the created beings themselves. Accordingly, the purpose of creation lies in human تکامل, growth, and elevation. In other words, the universe is comparable to an institution established to perfect human knowledge, to refine the النفس, and to provide the means for moral and spiritual development. It is a field in which the needs of human existence may be cultivated and fulfilled. Thus, it may be said that the world is a cultivated ground for the Hereafter, a place of truth for those who are truthful, and a place of admonition for those who take heed. The human journey proceeds from non‑existence toward an unbounded destination. The Qur’ān, through concise yet profound statements, affirms both the existence of purpose in creation and clarifies that purpose. It states: “أَيَحْسَبُ الْإِنسَانُ أَن يُتْرَكَ سُدًى” and “أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا,” negating purposelessness, and further declares: “وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا بَاطِلًا.” At times, the objective of creation is expressed as عبودیت: “وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ.” Worship, in this sense, is a comprehensive system of nurturing that develops the human being in all dimensions. At other times, the objective is described as knowledge and awareness: “لِتَعْلَمُوا أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ,” and elsewhere as the testing of human action: “لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا.” These expressions collectively point toward human perfection across dimensions of knowledge, faith, and ethical action. Although the term “تکامل” is not explicitly used in these verses, its manifestations are clearly present in concepts such as knowledge, عبودیت, and righteous action. Indeed, the Qur’ān states: “وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدًى,” indicating progressive advancement. A further question arises as to why humans were not created in a state of complete perfection from the outset. The answer lies in the distinction between inherent perfection and voluntary perfection. True perfection consists in attaining growth through conscious choice and free will. Progress imposed externally does not constitute genuine development. For instance, the voluntary act of charity reflects moral advancement, whereas coerced expenditure does not. Accordingly, the Qur’ān affirms that had God willed, all people could have been compelled to believe—“وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَن فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا”—but such compelled faith would have no meaningful value.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

In the preceding verses, it was explained that the realm of existence is not devoid of purpose, nor is it an exercise in amusement or play; rather, it is directed toward a well‑defined objective of human perfection. A possible question arises as to what need God has for human faith and worship; the verses under discussion respond to this by stating: “وَلَهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ.” All rational beings in the heavens and the earth belong to Him, and even the angels, who are among those nearest to the Divine presence, neither exhibit arrogance in worship nor become weary: “وَمَنْ عِندَهُ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ وَلَا يَسْتَحْسِرُونَ.” Rather, “يُسَبِّحُونَ اللَّيْلَ وَالنَّهَارَ لَا يَفْتُرُونَ.” In such a condition, it is evident that He has no need of human obedience or devotion. These exalted beings are continuously engaged in glorification, and yet He is not in need even of their worship. Therefore, if He commands faith, righteous action, and servitude, it is for the benefit of human beings themselves. It is also noteworthy that, in systems of apparent servitude, the closer a servant becomes to the master, the lesser his display of submission may become; however, in the relationship between the Creator and creation, the situation is the opposite: the nearer angels and the righteous draw to God, the greater their مقام of عبودیت becomes. After refuting the notion that existence is purposeless, the verses proceed to the issue of the unity of the administrator of the universe, stating: “أَمِ اتَّخَذُوا آلِهَةً مِّنَ الْأَرْضِ هُمْ يُنشِرُونَ.” This expression indicates that a true object of worship must be a creator, particularly the creator of life, which represents one of the most manifest aspects of existence. It corresponds to the principle expressed in other passages, where it is declared that those invoked besides God are incapable even of creating the smallest living being. The phrase “آلِهَةً مِّنَ الْأَرْضِ” refers to idols fashioned from stone and wood, which people imagined to possess celestial authority. The subsequent verse presents a clear rational proof for negating multiplicity in divinity: “لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا.” If there were multiple deities in the heavens and the earth, their order would be disrupted. It is then declared: “فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ,” affirming that the Divine Essence is exalted above such unfounded attributions. The reasoning continues with the clarification that the supposition of multiple deities necessarily entails difference and distinction, for multiplicity implies non‑identity; and wherever difference exists, divergence in will and action is inevitable, leading to disorder within the system of existence. This is the essence of the argument known as برهان تمانع. Narrative traditions similarly elaborate upon this reasoning, indicating that if there were multiple deities, either they would all possess equal power, leading to conflict in governance, or some would be weak, thereby disqualifying them from divinity. Furthermore, the coherence and harmony of the cosmos—manifest in the orderly movement of celestial bodies and the regular succession of night and day—serve as clear evidence of a single governing principle. The verse “لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ” emphasizes that divine actions are grounded in wisdom and are not subject to objection. It is important to distinguish between explanatory questioning, which seeks understanding and is permissible, and objectional questioning, which implies fault. The latter does not apply to divine action, as it proceeds from absolute wisdom. The subsequent argument challenges the مشرکین by demanding evidence: “أَمِ اتَّخَذُوا مِن دُونِهِ آلِهَةً قُلْ هَاتُوا بُرْهَانَكُمْ.” In the absence of proof, such claims cannot be rationally accepted. This is followed by an appeal to the consensus of prophetic tradition: “هَٰذَا ذِكْرُ مَن مَّعِيَ وَذِكْرُ مَن قَبْلِي,” indicating that all Prophets and their followers have consistently affirmed توحید. Finally, it is stated: “بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ الْحَقَّ فَهُمْ مُّعْرِضُونَ,” emphasizing that the مخالفت of the majority does not determine truth; rather, truth is established through دلیل and عقل. The conclusion is affirmed: “وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ,” demonstrating that no Prophet ever دعوتed toward multiplicity in divinity, and any attribution to the contrary is unfounded.

The argument mentioned in the above verse regarding the affirmation of Tawheed and the negation of multiple deities, despite being simple, easy, clear, and explicit, is one of the subtle philosophical arguments in this series, which scholars refer to as the "Burhan Tamani." The summary of this argument can be presented as follows: We undoubtedly observe in this universe a single, unified system in command, a system that is harmonious in all aspects. Its laws are established and prevail throughout the heavens and the earth. Its programs correspond to each other, and its components are proportionate. This harmony of laws and the system of creation indicates that their source is a single origin, because if multiple origins existed and several wills were operative, this harmony would never exist; rather, what the Qur’an terms " فساد" (corruption) would be clearly visible in the world. If we conduct some investigation and study, we can understand well from the study of a single book whether it was written by one person or several individuals. A book authored by one person shows a particular order and harmony in its phrases, sentence construction, various expressions, metaphors and signs, titles and points, style of discussions—in short, all its parts are entirely harmonious because it is the creation of one mind and the writing of one pen. However, if two or more individuals—even if they are all scholars and intend to collaborate—each take responsibility for a portion of its composition, there will be a noticeable difference in the depth of expressions and the style of discussions. The reason is clear because no matter how much two persons share views and tastes, they are still two individuals. If everything about them became the same, they would be one person. Therefore, it is certain and definite that differences must exist between them so that they remain two distinct persons, and these differences will inevitably affect their writings. Now, however extensive and detailed this book may be, discussing various subjects and topics, such disharmony will soon become evident. The great book of creation—the greatness of which is such that we become immersed in its phrases with our entire being—also follows this principle. It is true that we cannot study the entire book in our lifetime, but the amount we and all the scholars of the world have had the opportunity to study contains such harmony as to clearly indicate the unity of its author. However many pages of this wondrous book we turn, everywhere a universal system, order, discipline, and indescribable harmony are evident in its words, lines, and pages. If multiple wills and origins operated in running this universe and its system, the creation of this harmony would have been impossible. Indeed, spacecraft, with knowledge of space, are launched into the atmosphere with perfect precision and lunar modules land exactly at the scientifically predetermined spot and then are brought back to Earth at the designated site. Is not this accuracy possible because the governing system of the entire universe is precise, organized, and harmonious? If there were even the slightest disharmony in it (even a fraction less than a second in time), all their calculations would be disrupted. In short, if two or more wills governed the universe, each would have separate demands and would negate each other’s effect, and eventually the entire system of creation would be ruined.

A question arises here, the answer to which can be inferred from the preceding explanations. The question is whether the multiplicity of deities in the world necessarily leads to disorder only when they oppose one another; whereas, if one assumes that they are wise and knowledgeable, they would inevitably cooperate in administering the order of existence. The answer to this question is not particularly complex. Their being wise and knowledgeable does not negate their multiplicity. When we say that they are multiple, this necessarily implies that they are not identical in every respect; for if they were identical in all aspects, they would constitute a single deity. Consequently, wherever multiplicity exists, there must inevitably be difference and divergence, which—whether willingly or unwillingly—will influence will and action and ultimately lead to disorder and فساد within the system of existence. This line of reasoning, known as the “برہان تمانع,” has been expressed in various forms, though further elaboration falls beyond the scope of the present discussion, and the explanation provided above suffices. Some formulations of this argument assert that if two independent wills governed the realm of creation, no world would come into existence at all, whereas the verse under consideration addresses not the non‑existence of the world but rather the فساد and disruption of its order. A notable narration reported by Hishām ibn Ḥakam from Imam Ṣādiq (علیه السلام) elaborates on this matter. In response to a person who questioned the unity of God, the Imam stated that if there were two deities, either both would be eternal and powerful, or both weak, or one powerful and the other weak. If both were powerful, each would seek to overcome the other and assume exclusive control over the governance of the universe. If one were powerful and the other weak, then the weak one would not qualify as a deity, thereby affirming unity. Furthermore, if multiplicity were still asserted, it would require distinguishing features between them, which would themselves constitute additional entities, leading to an infinite multiplicity without limit. The beginning of this narration reflects the argument of “برہان تمانع,” while its latter part refers to another proof based on the distinction between shared and differentiating attributes. In another narration, Imam Ṣādiq (علیه السلام) was asked: “ما الدليل على أن الله واحد؟” He replied that the coherence of governance and the perfection of creation indicate unity, as expressed in “لو كان فيهما آلهة إلا الله لفسدتا.” Having established the unity of the governing principle of the universe through this reasoning, the subsequent verse states: “لا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ.” This indicates that the Divine act is so grounded in wisdom that it is not subject to objection or questioning, whereas the actions of others remain open to critique. It is necessary to distinguish between two types of questioning: explanatory inquiry, which seeks understanding and is legitimate even regarding divine acts, and objectional questioning, which implies fault or error. The latter has no applicability to divine action, as it proceeds invariably from wisdom and correctness, whereas such questioning remains applicable to the actions of created beings. Thus, any objection to divine action reflects a lack of proper شناخت and understanding of divine wisdom. The following verse presents additional arguments against شرک: “أَمِ اتَّخَذُوا مِن دُونِهِ آلِهَةً قُلْ هَاتُوا بُرْهَانَكُمْ,” emphasizing the absence of any evidence supporting the divinity of other entities. It is further stated: “هَٰذَا ذِكْرُ مَن مَّعِيَ وَذِكْرُ مَن قَبْلِي,” indicating that not only the present revelation but all previous prophetic teachings affirm توحید. This constitutes the consensus of the Prophets on the unity of God. Although the prevalence of idol‑worship might lead some to hesitate in accepting توحید, the Qurʾān clarifies: “بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ الْحَقَّ فَهُمْ مُّعْرِضُونَ.” The مخالفت of an ignorant majority has no epistemic value; rather, truth is determined by evidence and reason. Finally, it is affirmed: “وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ.” This establishes definitively that no Prophet, including ʿĪسٰی, ever called toward multiplicity of deities; such claims are baseless attributions.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

In these verses, the attribution of offspring to الله is rejected, following the negation of شرک and the denial of the notion—implicitly including the claim that ʿĪسٰی is the son of God. The context is that many Arab مشرکین held the belief that the angels were the offspring of God, and on this basis they sometimes worshipped them. The Qurʾān explicitly censures this baseless and unfounded doctrine and establishes its invalidity through multiple arguments. It states: “وَقَالُوا اتَّخَذَ الرَّحْمَٰنُ وَلَدًا.” If by “son” a real offspring is intended, this would necessitate corporeality; and if it is meant in a figurative sense, such as an adopted son—a customary practice among the Arabs—it still implies weakness and need. Moreover, fundamentally, the need for offspring pertains to a being subject to فنا, so that through progeny his existence, آثار, or legacy may continue; or so that loneliness may be alleviated; or to strengthen his position. However, none of these considerations apply to an eternal being who is neither corporeal nor in need of anything. Consequently, it is immediately declared: “سُبْحَانَهُ.” Thereafter, the attributes of the angels are described in six aspects, collectively constituting a clear proof that they are not the offspring of الله. 1. They are described as “بَلْ عِبَادٌ,” that is, servants of God. 2. They are “مُكْرَمُونَ,” honoured servants, who do not serve under coercion like compelled slaves, but rather with dignity and recognition of their مقام of عبودیت, which they embrace with honour. 3. “لَا يَسْبِقُونَهُ بِالْقَوْلِ,” indicating that they do not precede Him in speech. 4. “وَهُم بِأَمْرِهِ يَعْمَلُونَ,” meaning that they act solely in accordance with His command. These characteristics are indicative of servitude rather than filiation. It is further stated: “يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ,” indicating the encompassing knowledge of God over their present, future, and past states. This awareness reinforces their discipline and obedience. 5. Tt is affirmed that although they may intercede, they do so only under divine approval: “وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ,” implying that intercession is contingent upon Divine رضا and does not extend to those entirely severed from faith and righteousness. This elucidates the principle that intercession functions as a means of moral restoration rather than unconditional pardon. 6. Due to this profound awareness, “وَهُم مِّنْ خَشْيَتِهِ مُشْفِقُونَ,” they are characterized by fear rooted in reverence and responsibility rather than terror arising from guilt. Their خشیت is accompanied by تعظیم, and their اشفاق reflects attentive concern combined with recognition and awareness. Finally, it is clarified that despite these lofty attributes, if any among them were hypothetically to claim divinity—“وَمَن يَقُلْ مِنْهُمْ إِنِّي إِلَٰهٌ مِّن دُونِهِ”—he would be subject to punishment: “فَذَٰلِكَ نَجْزِيهِ جَهَنَّمَ كَذَٰلِكَ نَجْزِي الظَّالِمِينَ.” The claim to divinity thus constitutes an act of ظلم, both against oneself and against the order of truth, and falls within the general principle of divine retribution expressed in “كَذَٰلِكَ نَجْزِي الظَّالِمِينَ.”

See ayat 33 for tafseer.

See ayat 33 for tafseer.

See ayat 33 for tafseer.

The previous verses mentioned the futile beliefs of the polytheists and presented arguments related to monotheism. Afterwards, the verses under discussion now describe a series of signs of God in the system of the universe and His organized governance. This is further emphasis on the previous discussions. First, it is stated: Have the disbelievers not seen that the heavens and the earth were joined together and We separated them: (أولم يَرَ الذين كفروا أن السماوات والأرض كانتا رتقاً ففتقناهما) And We made from water every living thing: (وجعلنا من الماء كل شيء حي) Do they still not believe after seeing these signs? (أفلا يؤمنون) Regarding the terms "رتق" and "فتق" (joining and separation) mentioned here in reference to the heavens and the earth, commentators have presented various explanations. Among these, three interpretations seem closer to the meaning of the verse and, as we shall explain, it is possible that all three interpretations are encompassed in the verse's meaning. (Reference: Fakhr al-Din al-Razi’s Tafsir al-Kabir and some other commentators). 1. The joining of the heavens and the earth refers to the initial stage of creation. According to researchers, this universe was initially a single vast piece of vapor produced by heat, joined together, in which internal changes and movements caused its components to gradually separate, resulting in the existence of all the planets and stars of the solar system and the earth. Even now, this universe continues to expand in the same manner. 2. The joining means that the material of the universe was uniform; all parts were mixed and appeared as a single substance, but with the passage of time, these materials separated from one another and produced new compounds. Various kinds of plants, animals, and other creatures appeared in the heavens and the earth, each possessing a specific system, signs, and distinguishing attributes. Each of them is a sign of the greatness, knowledge, and infinite power of the Creator. (Reference: Al-Mizan, under the verse in discussion) 3. The joining of the heavens means that in the beginning there was no rain, and the joining of the earth means that at that time no plants grew. But God separated them both by sending down rain from the heavens and causing various types of plants to grow from the earth. Numerous narrations—reported from the Ahl al-Bayt (peace be upon them)—point towards the last interpretation, and some of them refer to the first interpretation as well. (Reference: Tafsir Safi and Tafsir Nur al-Thaqalin under the verse in discussion) Undoubtedly, the last interpretation is something perceivable by the eye: that rain descends from the sky, the earth splits open, and plants grow. This perfectly aligns with the phrase "أولم ير الذين كفروا" (Have the disbelievers not seen...) and also fully accords with the phrase "وجعلنا من الماء كل شيء حي" (And We made from water every living thing). However, the first and second explanations do not contradict the broad meanings of these phrases because "seeing" (رؤية) sometimes also means knowledge. It is true that this knowledge is not accessible to everyone. Only a few knowledgeable individuals can attain an understanding of the past state of the heavens and the earth, their joining, and their subsequent separation. But we know that the Qur’an is not a book restricted to a time or a century; rather, it is a guide and leader for humanity in every era. On this basis, the Qur’an contains profound and deep meanings, useful for every group and every time. Therefore, our belief is that there is nothing preventing the verse in question from comprising all three interpretations, each of which is correct and complete in its own right. We have repeatedly stated that the use of a single word in multiple meanings is not only indefensible but sometimes a sign of eloquence at its highest level. The narrations mentioning that the Qur’an has various layers of meaning may also indicate this point. As for the statement that all living beings are created from water, to which the verse alludes, two interpretations are well-known: 1. The life of all living beings—whether plants or animals—is connected to water, which ultimately originates from the rain coming down from the sky. 2. Alternatively, "water" here refers to the seminal fluid (the water of the seed) from which living beings typically originate. It is noteworthy that contemporary researchers and scientists hold the view that the first living organism appeared in the depths of the oceans; consequently, they understand the origin of life as beginning from water. Moreover, if the Qur’an considers the creation of man from clay, it should not be forgotten that "clay" (طين) refers to the mixture formed from water and earth. It is also worthy of attention that the writings of wise researchers indicate...According to Qayyim, the human body and the bodies of many animals are composed mostly of water (approximately seventy percent). Regarding the objection raised by some that the creation of angels and jinn, despite them also being living beings, is clearly not from water, the answer is evident because here the reference is to those living beings that we perceive. A hadith narrates that a person asked Imam Sadiq (a.s.) what the taste of water is, to which the Imam first replied: "سل تفقها ولا تسئل تعنتا" Ask to understand, not to create excuses. Then he further stated: "The taste of water is the taste of life! Allah says, وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ (And We made from water every living thing)." Especially when a person remains thirsty for a long time in summer, with scorching heat, and then receives pleasant water to drink, the very first sip gives a sensation of breathing life into the body. Indeed, the Imam intends to express, in this beautiful manner, the connection and association between life and water. The subsequent verse points towards another sign of tawheed (oneness of Allah) and its great blessings, saying: وَجَعَلْنَا فِي الْأَرْضِ رَوَاسِيَ أَن تَمِيدَ بِهِمْ "We placed firm mountains in the earth so that it would not shake them." (Explanatory note: "رَوَاسِيَ" is the plural of "رَاسِيَة" meaning solid and anchored mountains. Since such mountains are interconnected at their bases, this may indicate this connection. Scientifically it has been established that the interconnected roots of mountains play a significant role in preventing the earth from earthquakes and tremors. "تَمِيدَ" is derived from the root "ميد," meaning large, disproportionate shocks and earthquakes.) We have already explained that the mountains embed the earth like an armor and due to the gas pressure inside the earth, which causes severe shocks and earthquakes, they largely prevent these from occurring. Moreover, this very formation of the mountains minimizes the movements of the earth’s upper part against the tidal forces caused by the moon’s attraction. On the other hand, if there were no mountains, the earth’s surface would always be exposed to violent winds and would show no sign of comfort or tranquility, as is seen in noisy lands and scorching deserts. After this, the verse points towards yet another blessing and one of the signs of His greatness, stating that We create valleys and passages within these great mountains so that people may be guided and reach their intended destinations: وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا لَعَلَّهُمْ يَهْتَدُونَ Truly, if these passes and splits did not exist, the continuous mountain ranges on earth would separate regions from each other so completely that their connection would entirely cease, demonstrating that all these manifested phenomena are according to a calculated program. And since the peace of human life requires not only the stability of the earth but also security from above, the following verse adds: وَجَعَلْنَا السَّمَاءَ سَقْفًا مَّحْفُوظًا وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ "We made the sky a guarded roof, yet they turn away from its signs." Here, the "sky" refers, as we have previously explained, to the atmosphere surrounding the earth on all sides, which, according to research, is about one hundred kilometers thick. This apparently thin layer composed of air and gases is so firm and strong that whatever matter from outside approaches the earth and collides with it is destroyed, thereby protecting the earth’s globe day and night from meteorites—objects even more dangerous than bullets. Additionally, the harmful rays from the sun that could bring death are filtered by it, and it prevents these lethal rays coming from the atmosphere toward the earth. Indeed, this sky is a very strong and enduring roof that Allah has safeguarded from collapse. (Explanatory note: Some commentators have associated the above verse with those verses of the Qur’an mentioning that devils are protected from ascending the heavens by means of shooting stars, such as: وَحِفْظًا مِنْ كُلِّ شَيْطَانٍ مَارِدٍ (Safat 7). However, it is clear that this interpretation does not align with the word "سقف" (roof) because a roof, for those beneath it, is a covering belonging above them. (Please consider carefully.)) In the last discussed verse, beginning the description of the creation of night and day and the sun and moon, it is stated: وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ "He is the One Who created the night and the day and the sun and the moon." And each one is sailing in its orbit: كُلٌّ فِي فَلَكٍ يَسْبَحُونَ

In the interpretation of this passage, exegetes have presented various explanations. However, the view that accords most closely with the established findings of astronomers is that the motion of the sun referred to in the verse denotes either its rotational motion about its own axis or its motion together with the solar system. It should also be noted that the term “كل” may refer to the moon and the sun, and likewise to the stars, since the mention of “ليل” (night) suggests such an implication. Some prominent exegetes have also proposed that the reference includes night, day, the moon, and the sun altogether, since night in reality consists of the conical shadow of the earth, which itself follows a particular course. If one were to observe the earth from a distant point outside it, one would perceive this dark conical shadow as constantly in motion around the globe. Similarly, the sunlight that produces the phenomenon of day appears as though it encircles the earth in a continuous movement; thus, both night and day possess a form of motion and a positional course of their own. Another interpretation suggests that the motion of the sun refers to its apparent motion as perceived by human observation, since for an observer standing on earth, both the sun and the moon appear to be in motion.

As previously noted, the term “سماء” in the Qur’ān is employed in multiple senses; at times it refers to the atmosphere of the earth, namely the dense gaseous layer that envelops the globe, as is the case in the verse under discussion. In this context, it is appropriate to further elucidate the stability and protective function of this immense “canopy” from a scientific perspective. The atmospheric envelope surrounding the earth, composed of gases that sustain life, is of such thickness that it operates like a protective shield, safeguarding the planet from countless celestial objects that approach it at immense سرعت. Each day, vast numbers of meteoric bodies move toward the earth at extraordinary speeds, yet the overwhelming majority are consumed within this atmospheric layer before reaching the surface. In addition to this protective function, the atmosphere preserves the temperature of the earth within limits suitable for the continuity of life and facilitates the انتقال of water and water vapour from the oceans to the land. Without this system, the continents would become regions of salinity and dryness, unfit for habitation. Thus, the oceans and the atmosphere together function analogously to a mechanism that draws and distributes water across the earth. Many of these meteoric particles that move toward the earth are extremely small in mass; however, due to their high velocity, the energy they carry is considerable. Although their physical size may be minute, their entry into the atmosphere results in intense heat, causing them to burn or vaporise before reaching the surface. Only in exceptional cases do larger bodies penetrate this gaseous layer and collide with the earth, producing tangible آثار. The effectiveness of this atmospheric protection further becomes evident when it is considered that, were it less dense or more tenuous, celestial bodies that are currently neutralised within it would instead reach the earth’s surface directly, causing extensive destruction. Similarly, if their velocities were reduced, they would not undergo combustion upon entry but would instead strike the earth with destructive force. Moreover, the thickness of this atmospheric layer allows solar radiation to reach the earth only to the extent necessary for plant growth, while harmful elements are filtered out. At the same time, it contributes to the generation of beneficial components required for life. Thus, this “سماء” in the sense of the atmospheric structure functions as a secure and protective system, illustrating a balanced and purposeful order within the natural world.

See ayat 35 for tafseer.

In the preceding verses, it was stated that the مشرکین rejected the prophethood of the Prophet PBUH & His Pure Progeny by treating his humanity as a pretext, maintaining that a prophet must necessarily be an angel and free from all human attributes. The verses under discussion point to some of their other objections. At times, they would say that the poetic agitation created by the Prophet would not endure and would come to an end with his death, as expressed in “أَمْ يَقُولُونَ شَاعِرٌ نَّتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ.” At other times, they supposed that since he claimed to be the final prophet, he ought not to die at all, since his religion would then cease to be protected; thus, his death would serve, in their view, as proof of the falsity of his claim. The Qur’ān responds to these notions concisely: “وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ الْخُلْدَ.” This establishes an unalterable principle that no human being possesses eternal life. Therefore, those who anticipate the death of the Prophet must consider whether they themselves will remain forever: “أَفَإِن مِّتَّ فَهُمُ الْخَالِدُونَ.” It is evident that the continuity of a divine religion does not depend upon the continued existence of its bearer. Ibrāhīm, Mūsā, and ʿĪsā, despite not possessing unending life, left teachings that endured long after their departure. The preservation of a religion is thus not contingent upon the perpetual presence of the Prophet, as successors are capable of maintaining and transmitting its teachings. The notion that everything ceases with the departure of the Prophet reflects a profound lack of understanding, for such an assumption applies only to matters inherently tied to an individual, whereas Islam is not confined to the person of the Prophet or to his immediate followers. It is a living and dynamic system that advances through its intrinsic vitality, transcending the boundaries of time and space. The verse then articulates the universal law of mortality: “كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ.” The term “نفس” is used in the Qur’ān in various senses, including the essence or self, the human being in entirety, and, at times, specifically the soul. In the present context, the intended meaning is the human being as a whole, thus removing any ambiguity regarding its applicability to all people. Having affirmed the universality of death, the question arises as to the purpose of this transient life. The verse answers: “وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً وَإِلَيْنَا تُرْجَعُونَ.” Human life is a sphere of trial, in which both adversity and prosperity serve as means of testing, and ultimately all return to the Divine. The true abode is not this world, but the Hereafter, and earthly existence is merely a stage of examination preceding that ultimate return. It is noteworthy that “الشر” is mentioned before “الخير,” indicating that trials through hardship are often more severe and demanding than those through نعمت. Moreover, the term “الشر” here does not denote absolute evil, but rather relative adversity that functions as a means for testing and development; from a توحیدی perspective, absolute evil does not possess independent existence within the order of creation. Thus, divine trial signifies not a need for knowledge on the part of الله, but a process of human cultivation and moral formation, through which individuals attain their appropriate degrees of perfection.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

In these verses, further criticisms and objections of the مشرکین concerning the Prophet of Islam PBUH & His Pure Progeny are mentioned, through which their deviant intellectual approach in fundamental matters is clarified. It is stated: “وَإِذَا رَآكَ الَّذِينَ كَفَرُوا إِنْ يَتَّخِذُونَكَ إِلَّا هُزُوًا,” meaning that whenever the disbelievers see you, they have no activity other than to mock you. With indifference, and pointing toward you, they say: “أَهَذَا الَّذِي يَذْكُرُ آلِهَتَكُمْ.” It is noteworthy that they did not even express this in explicit terms of denunciation, but merely said that he speaks about their gods, while they themselves deny the remembrance of “الرَّحْمَٰن”: “وَهُمْ بِذِكْرِ الرَّحْمَٰنِ هُمْ كَافِرُونَ.” It is indeed striking that if someone criticizes these idols of stone and wood—indeed, not merely criticizes them but expresses the truth and describes them as lifeless, devoid of awareness, and of no intrinsic value—this provokes astonishment, whereas if someone denies a merciful and beneficent Lord, whose آثار of mercy permeate all existence and whose greatness is manifest in every aspect of the universe, this elicits no surprise from them. When a person becomes habituated to something, its characteristics become ingrained in him, and it appears pleasant to him regardless of how base it may be; conversely, when he develops aversion toward something, it gradually appears repugnant, even if it is inherently noble and worthy. The verse then refers to another reprehensible trait of such unrestrained individuals: “خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ.” Although commentators have offered different interpretations of “الإنسان” and “عجل,” it is evident that “الإنسان” here refers to humanity in general, particularly those who are not disciplined through تربیت and remain outside the guidance of divine leaders, while “عجل” denotes haste and impulsiveness, as confirmed elsewhere: “وَكَانَ الْإِنسَانُ عَجُولًا.” The expression “خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ” thus serves as an emphatic formulation, indicating that the human being is so characterized by haste as though he were created from it, and indeed many people exhibit this tendency both in matters of good and of evil. Even when they are warned that disbelief and sin will result in Divine punishment, they respond by asking why such punishment does not arrive swiftly. Thus, the verse concludes: “سَأُرِيكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ,” instructing them not to hasten, for the signs will soon be shown to them. The expression “آيَاتِي” may refer to signs of punishment, calamities, and afflictions by which the Prophet warned his opponents, or to the miracles that demonstrate his truthfulness. These two interpretations are not mutually exclusive, as the مشرکین hastened both matters, and both were made manifest to them, although the first interpretation is more consistent with the subsequent verses. Another expression of their impatience is stated: “وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ.” They awaited the Day of Resurrection with extreme impatience, unaware that its advent would mark the beginning of their distress and destruction; yet such is the nature of a hasty human being that he hastens even toward his own ruin. The plural expression “إِن كُنتُمْ صَادِقِينَ,” although addressed to the Prophet PBUH & His Pure Progeny, includes his followers as well, implying that they regarded all of them as false. The following verse answers them: “لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا,” indicating that if the disbelievers knew the moment when they would be unable to repel the fire from their faces and backs—“لَا يَكُفُّونَ عَنْ وُجُوهِهِمُ النَّارَ وَلَا عَن ظُهُورِهِمْ”—and when no assistance would come to them—“وَلَا هُمْ يُنصَرُونَ”—they would not hasten the punishment nor inquire about its timing. The reference to faces and backs signifies that the fire will not remain restricted to one side but will encompass them entirely, as though they are immersed within it. The phrase “وَلَا هُمْ يُنصَرُونَ” indicates that those idols which they imagined would serve as intercessors and helpers will prove entirely ineffective. It is further emphasized: “بَلْ تَأْتِيهِم بَغْتَةً فَتَبْهَتُهُمْ,” meaning that this Divine punishment will come upon them suddenly and leave them utterly confounded, “فَلَا يَسْتَطِيعُونَ رَدَّهَا,” such that they will have no capacity to avert it. Even if they then seek respite—contrary to their earlier haste—they will not be granted any delay: “وَلَا هُمْ يُنظَرُونَ.”

In examining the verses under discussion, a question arises: if the human being is inherently prone to haste, then why is he instructed, “فَلَا تَسْتَعْجِلُونِ” (do not hasten)? Does this not constitute a contradiction? In response, it may be said that if attention is given to the human faculty of volition and freedom, as well as to the mutable nature of his moral qualities, characteristics, and inner states, it becomes clear that there is no contradiction in this matter. Through تربیت and تزکیہ نفس, this condition can indeed be transformed.

This signifies that Divine punishment will come upon them suddenly and will render them utterly confounded. This expression may indicate that the characteristics of the punishment of the Hereafter are entirely distinct from those of worldly punishment. For instance, concerning the fire of Hell it is stated: “نار الله الموقدة التي تطلع على الافئدة,” meaning that it penetrates into the very hearts of human beings, and regarding its fuel it is declared: “وقودها الناس والحجارة.” Such expressions indicate that the fire of Hell descends suddenly, in a state of heedlessness, and overwhelms and astonishes those upon whom it falls.

See ayat 45 for tafseer.

See ayat 45 for tafseer.

See ayat 45 for tafseer.

See ayat 45 for tafseer.

In the preceding verses, the state of arrogance and heedlessness among the disbelievers had been described. In the verses under consideration, it is stated that such proud and heedless individuals do not submit as servants of الله in times of comfort and ease; yet if even a slight breath of the punishment of your Lord were to touch them, they would immediately become overwhelmed with terror and cry out: “يَا وَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ.” The term “نفحة,” according to exegetes and lexicographers, denotes something slight or a small quantity, or a gentle breeze; although it is often used for the breezes of mercy and blessing, it is also employed here in relation to punishment. The expression thus emphasizes that even the slightest contact with punishment suffices to awaken them. Those individuals whose hearts remain unaffected by prolonged exposure to prophetic guidance and the reasoning of revelation are shaken by even a minimal manifestation of punishment; yet such compelled awakening yields no benefit, for once relief returns, they revert to their former state. The following verse draws attention to the precise reckoning and just recompense of the Day of Resurrection, so that the disbelieving and oppressive may realize that, even if they were to escape punishment in this world, the punishment of the Hereafter is inevitable and that all their actions will be accounted for with utmost precision. It is stated: “وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ.” The word “قسط” here conveys the meaning of absolute justice, and its use as an attribute of “موازين” suggests that these measures themselves embody perfect justice. Hence it is further declared: “فَلَا تُظْلَمُ نَفْسٌ شَيْئًا,” indicating that not the slightest injustice will occur—neither will the reward of the righteous be diminished, nor will the punishment of the wrongdoers be increased. This negation of injustice does not imply any deficiency in precision; rather, even the smallest deed, “مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ,” will be brought forth and presented: “آتَيْنَا بِهَا.” The term “خردل” refers to a minute seed, which serves as a proverbial expression for the smallest possible quantity. A similar idea is expressed elsewhere by “مِثْقَالَ ذَرَّةٍ.” The verse then concludes: “وَكَفَىٰ بِنَا حَاسِبِينَ,” meaning that it is sufficient that We are the ones who take account. These multiple expressions—reference to “موازين,” their characterization by “قسط,” the negation of all injustice, the inclusion of even the smallest deed, and the affirmation of Divine reckoning—together emphasize the utmost precision and equity of the accounting on the Day of Resurrection. Regarding the meaning of “موازين,” it need not be confined to physical scales analogous to those in this world; rather, it signifies the means and معیار of measurement appropriate to each type of action. It is known that different forms of measurement correspond to the nature of what is being measured. In narrations, it has been indicated that the Prophets, Imams, and the righteous serve as the معیار by which actions are weighed, since they represent embodiments of perfection. Accordingly, the extent to which a person’s actions and qualities correspond to theirs determines the weight of his deeds: the greater the correspondence, the greater the weight; and the greater the divergence, the lighter the measure.

See ayat 47 for tafseer.

In the preceding verses, the state of غرور and heedlessness among the people devoid of ایمان was described. In the present verses it is stated that such arrogant and heedless individuals do not, in a state of ease and security, become servants of الله; however, if even the slightest breath of the punishment of your Lord were to touch them, they would immediately become filled with terror and exclaim: “يَا وَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ.” The term “نفحة,” according to commentators and lexicographers, denotes something slight or a small quantity, or a gentle breeze; although it is often used for the breezes of mercy and blessing, it is also employed for punishment. The expression indicates extreme minimality, emphasizing that even the slightest touch of punishment suffices to awaken them. Thus, those whose hearts remain unaffected by prolonged exposure to prophetic guidance and revelation are shaken by even a minor manifestation of punishment, yet such forced awakening yields no benefit, for once relief returns, they resume their former conduct. The subsequent verse refers to the precise reckoning and just recompense of the Day of Resurrection, so that the disbelievers and oppressors may realize that even if they escape worldly punishment, the accounting of the Hereafter is inevitable. It is stated: “وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ,” indicating that scales of absolute justice will be established. The term “قسط” here signifies complete justice, and its description of “موازين” suggests that these measures themselves embody justice. It is then emphasized: “فَلَا تُظْلَمُ نَفْسٌ شَيْئًا,” meaning that no soul shall be wronged in the slightest—neither will the reward of the righteous be diminished nor the punishment of the wicked increased. However, this absence of injustice does not imply a lack of precision; rather, even the smallest deed, “مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ,” will be brought forth and accounted for: “آتَيْنَا بِهَا.” The term “خردل” refers to a minute seed, serving as a metaphor for extreme smallness. Finally, it is declared: “وَكَفَىٰ بِنَا حَاسِبِينَ,” indicating that the Divine reckoning itself is sufficient in ensuring perfect justice. These multiple expressions collectively emphasize the extreme precision and fairness of the accounting on the Day of Resurrection: the plurality of “موازين,” the attribute of “قسط,” the negation of all ظلم, the inclusion of even the smallest deed, and the affirmation of Divine accountability. As for the meaning of “موازين,” it does not necessarily refer to physical scales analogous to those of this world; rather, it denotes the means by which actions are measured, each in accordance with its own nature. In this sense, every reality possesses its appropriate standard of measurement. It has also been stated in narrations that the Prophets, Imams, and the righteous serve as the معیار against which human actions are weighed, as they represent perfect embodiments of righteousness. Accordingly, the extent to which a person resembles them in qualities and actions determines the weight of his deeds: the closer the resemblance, the greater the weight; the greater the divergence, the lighter the measure.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

In these verses, and in those that follow, certain aspects of the lives of the Prophets are presented, containing numerous educational insights. Through these narratives, the earlier discussions regarding the prophethood of the Prophet PBUH & His Pure Progeny, as well as his confrontation with opponents and the difficulties he faced, become clearer, as many shared features are evident among them. The first verse states: “وَلَقَدْ آتَيْنَا مُوسَىٰ وَهَارُونَ الْفُرْقَانَ وَضِيَاءً وَذِكْرًا لِّلْمُتَّقِينَ,” indicating that Mūsā and Hārūn were granted the criterion distinguishing truth from falsehood, along with light and a reminder for the God‑fearing. The term “فرقان” refers to that which distinguishes truth from falsehood; it has been interpreted in various ways, including the Torah, the splitting of the sea for the Children of Israel, and the totality of the proofs and miracles granted to Mūsā and Hārūn. These interpretations are not mutually exclusive, as “فرقان” may encompass both the divine scripture and the collection of miracles. The term “ضياء” denotes a light that originates from within an entity, and the divine scriptures and prophetic miracles are of this nature. Likewise, “ذكر” refers to that which removes a person from heedlessness and serves as a reminder; this, too, is among the clear آثار of divine revelation. The sequential use of these three expressions suggests that in order to reach the intended goal, a person first requires “فرقان” in order to discern the correct path at moments of decision. Thereafter, as one proceeds along that path, obstacles—especially غفلت—may arise, and thus a continuous reminder becomes necessary. It is also noteworthy that “فرقان” appears in the definite form, whereas “ضياء” and “ذكر” occur in the indefinite form, and their benefit is specified for the متقين. This distinction indicates that, although divine signs clarify the path for all, only those who possess a sense of responsibility and adopt تقوٰى truly benefit from this light and reminder. The following verse describes the متقين: “الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ وَهُم مِّنَ السَّاعَةِ مُشْفِقُونَ.” The phrase “بالغيب” has been interpreted in two ways: first, that despite the unseen nature of the Divine Essence, they believe through rational understanding; and second, that they maintain awareness of Allah even in private, not merely in public settings. The use of “خشية” indicates a form of خوف accompanied by reverence and understanding, whereas “إشفاق” denotes a state of concern blended with fear. Thus, the متقين maintain both awareness of divine accountability and concern for the reckoning of the Hereafter. In the final verse under discussion, a comparison is drawn between the Qurʾān and previous scriptures: “وَهَذَا ذِكْرٌ مُّبَارَكٌ أَنزَلْنَاهُ أَفَأَنتُمْ لَهُ مُنكِرُونَ.” The Qurʾān is described as a blessed reminder, a source of بیداری and awareness, and a center of برکت encompassing both worldly and otherworldly خیر. Its truth is evident within itself, its نور is manifest, and those who follow it attain felicity and success. The transformation in the condition of the people of Arabia after its revelation serves as a clear demonstration of its role as a source of guidance and blessing.

See ayat 58 for tafseer.

See ayat 58 for tafseer.

See ayat 58 for tafseer.

See ayat 58 for tafseer.

See ayat 58 for tafseer.

See ayat 58 for tafseer.

See ayat 58 for tafseer.

It has already been explained that this sūrah presents the accounts and events of sixteen Prophets, and its very title indicates that it concerns the Prophets. In the preceding verses, reference was made to the رسالت of Mūsā (علیه السلام) and Hārūn (علیه السلام). The verses under consideration now describe an important aspect of the life of Ibrāhīm (علیه السلام) and his confrontation with the idolaters. It is first stated: “وَلَقَدْ آتَيْنَا إِبْرَاهِيمَ رُشْدَهُ مِن قَبْلُ وَكُنَّا بِهِ عَالِمِينَ,” meaning that We had already granted Ibrāhīm the means of guidance and right direction, and that We were fully aware of his fitness for it. The term “رُشد” originally signifies attaining the path leading to one’s objective. Here, it may refer specifically to recognition of the truth of توحید, which Ibrāhīm apprehended even in early life, or, in a broader sense, to all forms of خیر and صلاح. The phrase “وَكُنَّا بِهِ عَالِمِينَ” points to his suitability and capacity to receive these blessings, for Divine نعمت is not bestowed without basis; rather, it is granted upon the foundation of capability and worthiness, although the مقام of prophethood itself is a نعمت and عطا. Thereafter, one of the most significant manifestations of this guidance is mentioned: when Ibrāhīm addressed his father—referring here to his uncle Āzar—and his people, saying: “مَا هَٰذِهِ التَّمَاثِيلُ الَّتِي أَنتُمْ لَهَا عَاكِفُونَ.” By employing expressions such as “ما هذه” and “التماثيل,” he sharply depreciated the idols which they regarded with great reverence, reducing them to mere lifeless forms. The term “عكوف” denotes devoted adherence accompanied by reverence, indicating that they had formed such attachment to these idols that they remained constantly engaged in their service. This statement constitutes a clear and decisive argument against idol‑worship, since what exists in idols is nothing more than form and representation, while all claims regarding their power are but imagination and illusion. It is unreasonable for a human being—the noblest of creatures—to humble himself before objects fashioned by his own hands and to seek from them the resolution of his needs. Unable to respond to this manifest reasoning, the idolaters resorted to appealing to tradition: “وَجَدْنَا آبَاءَنَا لَهَا عَابِدِينَ.” Since the practices of predecessors cannot by themselves establish truth, Ibrāhīm refuted them decisively: “لَقَدْ كُنتُمْ أَنتُمْ وَآبَاؤُكُمْ فِي ضَلَالٍ مُّبِينٍ,” declaring that both they and their forefathers were in clear error. This emphatic rebuttal compelled them to turn toward inquiry, asking: “أَجِئْتَنَا بِالْحَقِّ أَمْ أَنتَ مِنَ اللَّاعِبِينَ.” Ibrāhīm responded unequivocally: “بَلْ رَبُّكُمْ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ الَّذِي فَطَرَهُنَّ وَأَنَا عَلَىٰ ذَٰلِكُم مِّنَ الشَّاهِدِينَ,” affirming that the Lord worthy of worship is the Creator of the heavens and the earth. By this declaration, he established that only the Creator possesses the attributes of divinity, whereas inanimate objects such as stone and wood, themselves created, cannot be deserving of worship. The phrase “وَأَنَا عَلَىٰ ذَٰلِكُم مِّنَ الشَّاهِدِينَ” further implies that this truth is recognized by all who possess understanding and have freed themselves from blind imitation. In order to demonstrate his resolve and the firmness of his conviction, he further stated: “وَتَاللَّهِ لَأَكِيدَنَّ أَصْنَامَكُم بَعْدَ أَن تُوَلُّوا مُدْبِرِينَ,” declaring that he would devise a plan against their idols once they had turned away. The term “كيد” signifies a concealed plan and deliberate strategy. Yet, due to their exaggerated perception of the power and awe of the idols, the idolaters did not regard this statement as serious, nor did they react to it. Subsequently, at a time when the temple was empty—during a festival when the idolaters had left the city— Ibrāhīm executed his plan without fear of its consequences. He courageously confronted these fabricated deities, despite the intense devotion of their adherents, and destroyed them all except the largest one: “فَجَعَلَهُمْ جُذَاذًا إِلَّا كَبِيرًا لَّهُمْ.” His purpose was that the idolaters, upon returning, might reflect and be compelled to reconsider their beliefs: “لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ.”

It is important to note that the concept of “idol” and idol‑worship is not confined merely to idols made of stone or wood; rather, in a broader sense, it encompasses every form of attachment and orientation toward anything other than الله, regardless of its form. According to a well‑known reported statement: “كلما شغلک عن الله فهو صنمک” Anything that occupies a person and distracts him from الله becomes his idol. In a narration reported from Aṣbagh ibn Nubātah, who was among the well‑known companions of ʿAlī (علیه السلام), it is stated that Amīr al‑Muʾminīn (علیه السلام) once passed by a group of people who were engaged in playing chess. He said: “What are these statues (تماثیل) to which you are devoted? You have disobeyed الله and His Messenger.”

It is noteworthy that the idolaters mentioned both the multitude of people and the passage of time in response to Prophet Ibrahim. They said: We found our forefathers upon this religion. He gave a response addressing both parts: You and your forefathers have always been in clear error. This means that a rational person, who maintains intellectual independence, is never bound by such illusions. Neither does he consider the large following of any custom or tradition as evidence of its correctness, nor does he regard its continual existence as proof of its truth.

See ayat 67 for tafseer.

See ayat 67 for tafseer.

See ayat 67 for tafseer.

See ayat 67 for tafseer.

See ayat 67 for tafseer.

See ayat 67 for tafseer.

See ayat 67 for tafseer.

See ayat 67 for tafseer.

Although the idolaters had all been defeated through the practical and logical arguments of Ibrāhīm (علیه السلام), and had inwardly acknowledged this defeat, yet prejudice and extreme obstinacy prevented them from accepting the truth. Thus, it is not surprising that they formed a most severe and dangerous resolve against Ibrāhīm, intending to execute him in the harshest possible manner. They planned to burn him to ashes. Generally, there exists an inverse relationship between power and sound reasoning: the greater a person’s strength and authority, the weaker his logic tends to become—except in the case of the people of truth, who become more humble and rational as their power increases. Those who rely on the language of force, when unable to reach a conclusion through reasoned argument, immediately resort to their strength. This very approach was adopted in the matter of Ibrāhīm, as reflected in the statement: “قالوا حرقوه وانصروا الهتكم ان كنتم فاعلين”. Those in positions of power often inflame the masses by appealing to their psychological weaknesses, for they understand human psychology well and know how to employ it to their advantage. Thus, they raised slogans designed to provoke a sense of honor and indignation: declaring that their deities and sacred traditions were under threat and questioning the courage and dignity of the people. In this manner, they incited the masses against Ibrāhīm. They then proceeded to gather an enormous quantity of wood, far exceeding the usual amount, piling it into a massive structure and igniting a tremendous fire. Historical accounts describe extensive efforts in accumulating these materials over many days, with contributions from various individuals. The resulting flames rose so high that even birds could not pass above the area. Since it was impossible to approach such a fire, they resorted to using a catapult, placing Ibrāhīm within it and casting him into the blaze. As he was cast into the fire amid great commotion and public excitement, the people rejoiced, believing that the one who had broken their idols had been utterly destroyed. However, the One before whose command all things submit—He who has placed the property of burning within fire—willed that this sincere servant remain safe within the flames. Thus, the Qurʾān declares: “وقلنا يا ناركوني بردًا وسلامًا على ابراهیم”. This command was a تکوینی فرمان, akin to that by which all elements of existence operate. It is reported that the fire became cool and harmless, to the extent that it transformed into a state of safety for Ibrāhīm. Some accounts state that it even became like a garden and that this period was among the most serene moments of his life. The essential point is that no cause operates independently of the Divine will. At one moment, a command may prevent a knife from cutting; at another, fire is restrained from burning; and at yet another, water becomes the cause of destruction. Such events demonstrate that all causes are wholly subordinate to the command of اللہ. Finally, the verse concludes: “وارادوا به كيدًا فجعلنا هم الاخسرين”. They devised a calculated scheme to destroy Ibrāhīm, but were themselves rendered the greatest losers. The entire situation was reversed: the noise of triumph ceased, amazement replaced it, and discussions arose regarding the greatness of Ibrāhīm and his Lord. Although some perceptive individuals benefited from this event and their ایمان increased, the majority remained hindered by their stubbornness and prejudice.

See ayat 70 for tafseer.

See ayat 70 for tafseer.

Although all the idolaters had been intellectually and practically defeated by the arguments and demonstrations of Ibrāhīm (علیه السلام), and had inwardly acknowledged this defeat, yet prejudice and extreme obstinacy prevented them from accepting the truth. It is therefore not surprising that they devised a most severe and dangerous plan against Ibrāhīm, intending to put him to death in the harshest possible manner. They resolved to burn him to ashes. In general, there exists an inverse relationship between power and sound reasoning: the more a person possesses power and authority, the weaker his logic tends to become—except in the case of the people of truth, who become more humble and rational as their strength increases. Those who speak the language of force, when unable to prevail through logical argument, immediately resort to the use of power. Precisely this attitude was adopted in the case of Ibrāhīm. As the Qur’ān states: “قَالُوا حَرِّقُوهُ وَانصُرُوا آلِهَتَكُمْ إِن كُنتُمْ فَاعِلِينَ.” Those in positions of authority often exploit the psychological weaknesses of the masses in order to incite them, as they are well acquainted with human psychology and adept at manipulating it. In this instance, they raised slogans appealing to their sense of honor and zeal, declaring that their deities, their sanctities, and the traditions of their forefathers were under threat, and questioning their dignity and strength. They urged them to defend their gods and burn Ibrāhīm, thereby generating widespread agitation and hostility against him. As a result, they gathered vast quantities of wood, far beyond what would normally suffice, piling it into a massive structure and igniting an enormous fire. Historical accounts describe extensive efforts in collecting this fuel over a prolonged period, with people from all segments of society contributing to its accumulation. The resulting flames rose to such heights that even birds could not pass over the area. Due to the intensity of the fire, it was impossible to approach it directly; therefore, a catapult was used to hurl Ibrāhīm into the blaze. At that moment, amidst the uproar and excitement of the crowd, Ibrāhīm (علیه السلام) was cast into the fire. The people rejoiced, believing that the one who had broken their idols had been destroyed forever. Yet the Divine will, which governs all forces in existence, intervened. The power of burning that resides in fire is granted by الله, just as love is placed within the hearts; thus, by His command, the fire was rendered harmless. As the Qur’ān states: “قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَىٰ إِبْرَاهِيمَ.” This command was a تکوینی فرمان, similar to those by which the entire cosmos operates. It is reported that the fire became so cool that it posed no harm to Ibrāhīm, and indeed transformed into a state of safety and tranquility for him. Some narrations describe that it became like a garden, and that this period was among the most peaceful moments of his life. The fact that the fire did not burn him illustrates that no cause possesses independent efficacy apart from the Divine will. At times, the knife is prevented from cutting, and at other times the fire is restrained from burning, demonstrating that all causes operate only by permission of الله. In conclusion, the verse states: “وَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَخْسَرِينَ.” Thus, while they plotted against Ibrāhīm, their scheme resulted in their own loss. The outcome of this event completely transformed the situation: the former jubilation gave way to astonishment, and conversations arose regarding the عظمت of Ibrāhīm and his Lord. Although some individuals were awakened by this event and their ایمان increased, the majority remained hindered by their stubbornness and prejudice.

At times a human being becomes so deeply immersed in the world of causes that he begins to assume that these effects and properties belong intrinsically to the things themselves, and thus becomes heedless of that عظیم Origin which has bestowed upon these entities their various effects and qualities. At this point, in order to awaken His servants, the Divine discourse presents the notions of “سبب سازی” and “سبب سوزی.” Those entities from which, in themselves, nothing may be expected, become the source of great effects. A spider is commanded to spread a few fragile threads at the entrance of the cave, and by means of those threads the pursuers of the Prophet PBUH & His Pure Progeny are unable to find him, whereas had they found him they would have killed him. In this manner, through a seemingly insignificant means, the course of history is altered. Conversely, at times those causes that are considered paradigmatic in the material world—such as fire in burning or a knife in cutting—are rendered ineffective, so that it may become evident that they do not possess anything intrinsically; rather, if the Divine will withholds their function, they are incapable of acting, even if Ibrāhīm the Friend were to command them. Attention to these realities—of which countless examples are observed in human life—so revitalizes the spirit of توحید and توکل within the believer that, in such a state, he no longer turns toward any other. He seeks assistance solely from الله, implores Him alone to extinguish the “fire of difficulties,” and petitions His presence for deliverance from the schemes of adversaries. He does not look toward any other, nor does he desire anything from anyone besides Him.

Some exegetical works report that when Ibrāhīm (علیه السلام) was cast into the fire, his age did not exceed sixteen years (and others have mentioned twenty‑six years). In any case, he was in the period of youth, and despite the fact that he had no apparent supporters, he confronted the great طاغوت of his time—one who presided over other tyrants. He arose alone to combat ignorance, superstition, and شرك, ridiculing the imagined sanctities of his environment and showing no خوف before the anger and vengeance of the people, because his heart was filled with love for الله and his reliance and trust were solely upon that pure Being. Indeed, ایمان is such a reality that wherever it takes root, it generates courage and bravery, and one who possesses it cannot be defeated. In the turbulent world of today, the most essential requirement for Muslims in confronting great destructive forces is precisely this immense capital of ایمان. In a narration from Imam Ṣādiق (علیه السلام) it is stated: “أن المؤمن أشدّ من زبر الحديد، إن زبر الحديد إذا دخل النار تغير، وإن المؤمن لو قتل ثم نشر ثم قتل لم يتغير قلبه”، meaning that the believer is stronger than pieces of iron; for iron, when placed in fire, undergoes transformation, whereas the believer, even if killed and then revived and again killed, experiences no change in his heart.

Historical accounts relate that when Ibrāhīm (علیه السلام) was cast into the fire, Nimrod assumed that he had been reduced to ashes. However, upon observing more carefully, he realized that Ibrāhīm was still alive. Turning to those around him, he said that it appeared to him that Ibrāhīm was alive, though he suspected it might be an illusion. He then ascended to a higher vantage point and examined the matter closely, whereupon it became clear to him that this was indeed the case. Nimrod then called out: O Ibrāhīm! Truly your Lord is great and possesses such power that He has placed a barrier between you and the fire. He then declared that, in recognition of this demonstrated power and greatness, he wished to offer a sacrifice in His name, and he prepared four thousand sacrifices for this purpose. Ibrāhīm, however, responded that no offering or act of devotion would be accepted from him unless he first embraced faith. Nimrod replied that this would entail the loss of his sovereignty, which he was unwilling to accept. Nevertheless, these events became a cause for some aware and perceptive individuals to believe in the God of Ibrāhīm or to strengthen their existing faith. It also appears that this incident led Nimrod to refrain from taking further harsh measures against Ibrāhīm, and instead he sufficed with expelling him from the land of Bābil.

See ayat 73 for tafseer.

See ayat 73 for tafseer.

After narrating an aspect of the account of Ibrāhīm (علیه السلام) and his being cast into the fire and his miraculous deliverance from that grave trial, which shook the pillars of Nimrod’s rule, the verses indicate that Nimrod was utterly perplexed. He could no longer dismiss Ibrāhīm as a mere troublemaker or instigator of discord; rather, Ibrāhīm had now emerged as a Divine guide and a heroic figure. Nimrod recognized that despite all his power and resources, Ibrāhīm possessed the courage to oppose him. He thus concluded that if Ibrāhīm remained in that land, his compelling logic and extraordinary bravery would inevitably make him a center of خطر for that tyrannical and self‑serving regime. Consequently, he resolved that Ibrāhīm must, under all circumstances, depart from that land. On the other hand, Ibrāhīm had, in reality, fulfilled his mission in that region. He had struck decisive blows against the foundations of the ruling system and had sown the seeds of faith and awareness. What remained was merely the passage of time for these seeds to bear fruit and for idolatry to be overturned. It was therefore also appropriate for him to leave and continue his mission elsewhere. Accordingly, he decided to migrate with Lūṭ—his nephew—along with his wife Sārah and possibly a small group of believers, toward the land of Shām, as indicated in the verse: “وَنَجَّيْنَاهُ وَلُوطًا إِلَى الْاَرْضِ الَّتِي بَارَكْنَا فِيهَا لِلْعَالَمِينَ.” Although the Qurʾān does not explicitly name this land, other verses indicate that it refers to the land of Shām, which is blessed both materially, due to its fertility and abundance, and spiritually, as a center of prophetic guidance. Whether this migration occurred voluntarily, under compulsion from Nimrod, or through a combination of both factors, different accounts exist; however, the general sense is that Nimrod and his officials perceived Ibrāhīm as a grave threat and forced him to leave, while Ibrāhīm himself had already determined to extend his mission to new regions, particularly since remaining in Bābil could have endangered his life and hindered the completion of his universal دعوت. A narration reports that Nimrod initially intended to expel Ibrāhīm without his property, but after a legal dispute, it was decided that he should retain his possessions and depart with them. Nimrod ultimately agreed, fearing that if Ibrāhīm remained, he would corrupt their دین and undermine their deities. The subsequent verse refers to another significant نعمت granted to Ibrāhīm: righteous offspring and a flourishing lineage. It is stated: “وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ نَافِلَةً,” indicating that Isḥāq was granted to him, and, in addition, Yaʿqūb. The designation “نَافِلَةً” suggests an additional blessing, as Ibrāhīm had prayed for a righteous child, and Allah granted not only a son but also a grandson. All of them were made righteous: “وَكُلًّا جَعَلْنَا صَالِحِينَ.” After describing this blessing, the next verse outlines the مقام of imāmah granted to these Prophets and enumerates several of their characteristics. It is stated: “وَجَعَلْنَاهُمْ أَئِمَّةً,” indicating that they were made leaders of humanity. This مقام follows prophethood and represents a higher stage of guidance—one that encompasses both outward and inward, material and spiritual leadership. While prophethood involves the reception and communication of divine commands, imāmah entails their practical implementation and the actual تربیت and guidance of society. This is further elaborated in: “يَهْدُونَ بِأَمْرِنَا,” meaning that they guided by Divine command. Such guidance goes beyond mere instruction; it includes directing and enabling individuals to reach their مقصد, provided they possess the requisite readiness. Further attributes are mentioned: “وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاءَ الزَّكَاةِ,” indicating that they were inspired to perform righteous deeds, establish prayer, and give zakāt. This inspiration may be understood either as legislative guidance or as a bestowal of spiritual strength and inclination. In either case, it does not negate their free will, but rather equips them with the capacity to act righteously. Finally, their مقام of عبودیت is emphasized: “وَكَانُوا لَنَا عَابِدِينَ.” The structure of the phrase indicates exclusivity, implying that they devoted themselves solely to the worship of Allah. The use of “كَانُوا” also suggests that this devotion was continuous and pre‑existent, even prior to their attainment of prophethood, and that it was this enduring صالح character that made them deserving of further Divine favors. Thus, the verse presents a comprehensive depiction of the characteristics of true leaders, distinguishing them from false leaders whose authority is based on personal desire rather than Divine command.

See ayat 75 for tafseer.

After recounting a portion of the narratives of Mūsā (علیه السلام), Hārūن (علیه السلام), Ibrāhīm (علیه السلام), Lūط (علیہ السلام), and Nūح (علیہ السلام), the verses under discussion turn to an aspect of the life of Lūط (علیہ السلام), who was a close relative of Ibrāhīm and among the first to believe in him. Accordingly, after the account of Ibrāhīm, reference is made to the efforts of Lūط in conveying the Divine message, as well as to the blessings bestowed upon him. It is stated: “وَلُوطًا آتَيْنَاهُ حُكْمًا وَعِلْمًا,” meaning that We granted him judgment and knowledge. The term “حكم” is used in various contexts within the Qurʾān; at times it refers to prophethood and the authority of revelation, at other times to judgment and adjudication, and in some cases to wisdom. In this context, the meaning of prophethood and divine authority appears most appropriate, although there is no contradiction among these meanings. The term “علم” denotes all forms of knowledge that contribute to human wellbeing and ultimate success. Lūط (علیہ السلام) was among the eminent Prophets and a contemporary of Ibrāhīm; he migrated with him from the land of Bābil to Palestine and later settled in the city of Sodom, where the people had become deeply immersed in sin and moral فساد, particularly in sexual corruption and deviations. He exerted great effort in guiding this deviant people and endured severe hardship in this path; however, his exhortations had little impact upon their hearts. Ultimately, as is known, Divine punishment overtook them, and their settlements were completely overturned, with none surviving except the members of Lūط’s household—excluding his wife. Thus, at the end of the verse it is stated: “وَنَجَّيْنَاهُ مِنَ الْقَرْيَةِ الَّتِي كَانَتْ تَعْمَلُ الْخَبَائِثَ,” meaning that We delivered him from that town whose people were engaged in abominable acts. The attribution of these evil actions to the “قریة” rather than solely to its inhabitants suggests that corruption had become so pervasive that it appeared embedded in every aspect of that society, as though its very environment was saturated with vice. The plural expression “الْخَبَائِثَ” indicates that their wrongdoing was not limited to a single act but included multiple forms of فساد and moral deviation. It is further stated: “إِنَّهُمْ كَانُوا قَوْمَ سَوْءٍ فَاسِقِينَ,” indicating that they were not only morally corrupt but also transgressors in relation to Divine law, deviating both from religious and human ethical standards. Thereafter, another Divine favor bestowed upon Lūط (علیہ السلام) is mentioned: “وَأَدْخَلْنَاهُ فِي رَحْمَتِنَا,” meaning that We admitted him into Our special mercy, “إِنَّهُ مِنَ الصَّالِحِينَ,” for he was among the righteous. This special mercy is not granted without cause; rather, it is the result of the individual’s worthiness and character. Indeed, there are few tasks more difficult than to remain for a prolonged period in a society steeped in corruption, persistently striving to guide its people, and enduring their opposition—even to the extent that they sought to harm one’s guests. Such steadfastness and endurance are characteristic only of the Prophets of الله and those who truly follow their path.

See ayat 77 for tafseer.

After presenting a portion of the account of Ibrāhīm and Lūṭ, the verses under discussion refer to another great Prophet, namely Nūḥ (علیه السلام), and recount an aspect of his life. It is stated: remember Nūḥ when he called upon his Lord before them, seeking deliverance from the grasp of the disbelieving and deviant people (وَنُوحًا إِذْ نَادَىٰ مِن قَبْلُ). This supplication of Nūḥ ظاهرًا refers either to the imprecation mentioned in Sūrah Nūḥ: “رَبِّ لَا تَذَرْ عَلَى الْاَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا…,” or to what is stated in Sūrah al‑Qamar: “فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانتَصِرْ.” The expression “نَادَىٰ,” which is used for calling aloud, indicates the شدت of the distress inflicted upon him by his people, to the extent that he raised his voice in anguish; and a study of his condition—as described in Sūrah Nūḥ and Sūrah Hūd—shows that such an appeal was justified. It is then stated: “فَاسْتَجَبْنَا لَهُ فَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ,” indicating that We accepted his supplication and delivered him and his household from great distress. The term “فَاسْتَجَبْنَا” provides a general indication of the acceptance of his prayer, while “فَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ” elaborates upon it. There is اختلاف among commentators regarding the meaning of “أَهْل.” If it refers to his household in the literal sense, then it must be restricted to those among them who were believers, since one of his sons deviated and was excluded, and his wife did not share his path. Alternatively, the term may refer to his close followers and sincere companions, although this extends beyond the commonly understood lexical meaning. It is therefore appropriate to understand “أَهْل” here in a broader sense, encompassing both his believing relatives and his faithful supporters, since those who deviated were not considered part of his family in the true sense: “إِنَّهُ لَيْسَ مِنْ أَهْلِكَ.” The word “كَرْب” denotes intense sorrow or distress, derived from a root signifying upheaval, since severe grief overturns and agitates the human heart. Its description as “عظيم” highlights the extremity of the distress endured by Nūḥ. Indeed, what could be more intense than that he spent 950 years دعوت toward the truth, yet only a small number believed, while the rest persisted in ridicule, mockery, and harm? It is further stated: “وَنَصَرْنَاهُ مِنَ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا,” indicating that We aided him against those who denied Our signs. The use of “مِن” suggests a form of assistance connected with deliverance. Finally, it is declared: “إِنَّهُمْ كَانُوا قَوْمَ سَوْءٍ فَأَغْرَقْنَاهُمْ أَجْمَعِينَ,” meaning that since they were an evil people, We drowned them all. This emphasizes that Divine punishment is not an act of vengeance; rather, its basis lies in the principle that the right to continue in life and benefit from its blessings belongs to those who pursue the path of growth and truth. If deviation occurs yet is followed by reflection and return, mercy prevails; but when a people become thoroughly corrupt and beyond reform, their end is inevitably destruction.

One point that is also necessary to mention is that in the narratives of Ibrahim (عليه السلام) and Lut (عليه السلام), there is also mention of their deliverance from their oppressive enemies and hardships. Similarly, in the stories of Ayyub and Yunus, like that of Nuh (عليه السلام), there is mention of their rescue from the clutches of oppressive enemies and difficulties. Thus, the program here is that God, in this Surah Al-Anbiya, expresses His boundless support for the prophets and their deliverance from the grip of trials so that it may bring comfort to the Messenger of Islam (صلى الله عليه وسلم) and hope to the believers. Especially considering that this Surah is Makkan and the Muslims at that time were in severe distress and hardship, the importance of this issue becomes even clearer and more evident.

See ayat 80 for tafseer.

See ayat 80 for tafseer.

After presenting the accounts of Mūsā (علیه السلام), Hārūn (علیه السلام), Ibrāhīm (علیه السلام), Lūṭ (علیه السلام), and Nūḥ (علیه السلام), the verses under discussion refer to an aspect of the lives of Dāwūd (علیه السلام) and Sulaymān (علیه السلام). Initially, a judgment rendered by Dāwūd and Sulaymān is mentioned. In a brief reference, it is stated: remember Dāwūd and Sulaymān when they were judging concerning a field into which the sheep of a people had strayed by night and grazed (وَدَاوُودَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ)، and We were witnesses to their judgment (وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ). Although the Qurʾān presents this event in a concise manner and suffices with its moral and educational outcome, various details are found in Islamic narrations and the statements of commentators. Some commentators have stated that a flock of sheep entered a vineyard at night and consumed or destroyed its vines and grapes. The owner of the vineyard brought his complaint to Dāwūd (علیه السلام), who ruled that, in compensation for such a loss, the entire flock should be given to the owner of the vineyard, since the damage was equal to their value. Sulaymān (علیه السلام), who was at that time young, suggested a modification: that the sheep be entrusted to the owner of the vineyard so that he might benefit from their milk and wool, while the vineyard be handed over to the owner of the sheep so that he might restore it; when it returned to its original condition, each would be returned to its rightful owner. This interpretation has been reported in a narration from Imam al‑Bāqir and Imam al‑Ṣādiق (علیهم السلام). It may be supposed that this explanation does not align with the term “الحرث,” which denotes agriculture; however, the term appears to possess a broad meaning that includes cultivated land as well as orchards. A number of important questions arise: what was the basis of these two judgments? Why did they differ? Were they based on independent reasoning? In response, it may be said that the standard was compensation for the loss incurred. Dāwūd (علیه السلام) observed that the damage equaled the value of the sheep and therefore awarded them as compensation. Sulaymān (علیه السلام), however, considered that the loss corresponded only to the annual yield of the sheep, and thus his judgment provided a more balanced and gradual form of compensation, without imposing undue hardship on the owner of the sheep. Moreover, since the roots of the vineyard had not been destroyed, but only its immediate produce, it was more equitable that ownership not be permanently transferred but that only its benefit be compensated. As for the second question, it is acknowledged that the judgments of prophets are based on divine guidance; however, this does not necessitate the descent of specific revelation for each individual case. Rather, judgments are derived from general principles obtained through revelation. Accordingly, both judgments were correct, though the judgment of Sulaymān (علیه السلام) was more precise in application. This is affirmed by the statement: “وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا.” Concerning the third question, it is not unlikely that the exchange occurred in the form of consultation, possibly as a test of Sulaymān’s aptitude in judgment. The expression “حُكْمِهِمْ” suggests an eventual unity of outcome, even if initial proposals differed. A narration from Imam al‑Bāqir (علیه السلام) states that they were not issuing final judgments but presenting their respective views. Another narration suggests that the event served as a test in the appointment of Sulaymān as successor. The subsequent verse expresses Divine approval of Sulaymān’s judgment: “فَفَهَّمْنَاهَا سُلَيْمَانَ,” indicating that الله enabled him to grasp the matter more fittingly, though without negating the correctness of Dāwūd’s decision. It is then stated that both were granted knowledge and judgment. Finally, another distinction granted to Dāwūd (علیه السلام) is mentioned: “وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ,” indicating that the mountains and birds joined him in glorifying الله. This too was a manifestation of Divine power: “وَكُنَّا فَاعِلِينَ.”

There is اختلاف among commentators regarding the manner in which the mountains and birds joined with Dāwūd (علیه السلام) in harmonious glorification. Several interpretive views have been proposed: 1.It has been suggested that the voice of Dāwūd (علیه السلام) was exceptionally melodious and powerful, such that it echoed through the mountains and attracted the birds, which gathered and resonated with it. 2. Some have maintained that this glorification was grounded in a form of consciousness that exists within the inner reality of all created things. According to this view, all entities in the universe possess a kind of awareness; thus, when they heard the supplication and glorification of Dāwūd, they would fully harmonize with him, and the sound of their tasbīḥ would blend with his voice. 3. It has been proposed that this refers to the “tasbīḥ takwīnī” of all created beings—that is, the form of glorification expressed through their very state of existence. Every entity in the universe operates according to a precise and ordered system, which itself indicates the existence of a perfect and transcendent Creator. This profound and orderly system reflects continuous glorification and praise: tasbīḥ in the sense of declaring Him free from imperfection, and ḥamd in the sense of affirming His attributes of perfection. It may be objected that such tasbīḥ is not exclusive to mountains and birds, nor to Dāwūd (علیه السلام), but is universal and perpetual among all beings. In response, it is stated that while this general tasbīḥ is indeed present, it is not ordinarily perceived; rather, due to the elevated spiritual state of Dāwūd (علیه السلام), he became harmonized with the inner reality of the cosmos and was able to perceive and hear this glorification, as though mountains and birds were joining him in praise. There is no definitive proof in favor of any one of these interpretations. The apparent meaning of the verse is that the mountains and birds joined Dāwūd (علیه السلام) in glorifying الله. Moreover, these interpretations are not mutually exclusive and may be understood collectively. In the final verse under discussion, reference is made to another نعمت bestowed upon this great Prophet: “وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَكُمْ لِتُحْصِنَكُمْ مِّن بَأْسِكُمْ فَهَلْ أَنتُمْ شَاكِرُونَ,” indicating that he was taught the craft of making protective armor for use in battle. The term “لبوس” denotes instruments used in both defense and combat, such as armor, swords, and spears; however, the contextual indicators in the verse suggest that it specifically refers to armor. As for how الله made iron soft for Dāwūd (علیه السلام) and taught him this craft, the detailed explanation of this will be addressed elsewhere.

See ayat 82 for tafseer.

These verses refer to some of the blessings that Allah bestowed upon another of His great Prophets, namely Sulaymān (علیه السلام). It is stated: “وَلِسُلَيْمَانَ الرِّيحَ عَاصِفَةً تَجْرِي بِأَمْرِهِ إِلَى الْاَرْضِ الَّتِي بَارَكْنَا فِيهَا,” meaning that We subjected the strong and tempestuous winds to Sulaymān, which moved at his command toward the land We had made blessed. This is not something extraordinary from the perspective of Divine power, for “وَكُنَّا بِكُلِّ شَيْءٍ عَالِمِينَ”; Allah is fully aware of the secrets of existence, the laws governing the universe, and the ways by which these forces may be brought under command, as well as their outcomes. Thus, everything remains subject to His knowledge and authority. The phrase “وَلِسُلَيْمَانَ...” is coordinated with “وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ,” indicating that Divine power manifests in diverse ways: sometimes mountains are subjected to one servant so that they glorify alongside him, and at other times winds are subjected to another so that they carry him wherever he wills. The term “عَاصِفَة” signifies a strong and forceful wind; however, other verses of the Qurʾān indicate that gentle winds were also under Sulaymān’s command, as in: “فَسَخَّرْنَا لَهُ الرِّيحَ تَجْرِي بِأَمْرِهِ رُخَاءً حَيْثُ أَصَابَ.” The use of “عَاصِفَة” here emphasizes the extent of this authority: not only mild winds, but even violent storms were obedient to his command, which is more remarkable and astonishing. These winds were not limited to transporting him toward the blessed land (Shām), which was his seat of authority; rather, they carried him wherever he wished. The mention of the blessed land likely reflects its role as the center of his rule. The exact nature of how these winds operated, the speed at which they moved, the means by which Sulaymān and his companions traveled, and the mechanisms that ensured their safety during such rapid movement are matters whose details are not known. What can be affirmed is that this was an extraordinary Divine grant and miracle, and human knowledge in such matters remains limited. In essence, from the perspective of a believer in Divine unity, nothing is difficult or impossible for Allah; He is capable of all things and aware of all realities. At the same time, it must be noted that numerous legendary or doubtful accounts have been associated with the life of Sulaymān (علیه السلام), particularly regarding such matters, and these should not be confused with what the Qurʾān itself affirms. Some modern writers have suggested that the subjugation of the wind to Sulaymān may refer to its practical uses, such as in agriculture, pollination, cleansing of harvested grain, or navigation by sea, especially given the geographical features of his realm. However, this interpretation does not align well with the broader Qurʾānic context in Surah Ṣād and Surah Sabaʾ, nor with the narrations related to this subject. The following verse describes another Divine favor granted to Sulaymān: “وَمِنَ الشَّيَاطِينِ مَن يَغُوصُونَ لَهُ وَيَعْمَلُونَ عَمَلًا دُونَ ذَلِكَ,” indicating that among the شياطين there were those who dived into the sea for him, extracting pearls and valuable items, and performing other tasks as well. “وَكُنَّا لَهُمْ حَافِظِينَ” signifies that Allah restrained them from rebellion. In other passages, this group is referred to as “الجن,” which does not contradict this usage, since the شياطين are among the jinn. These beings are described as possessing intellect, awareness, and capability, though remaining unseen to humans. The Qurʾān indicates that among them are both believers and disbelievers. The context suggests that those subjected to Sulaymān were skilled, active, and capable, performing various forms of labor as detailed elsewhere: constructing structures, producing vessels, and fulfilling different needs. It is also indicated that a rebellious group among them was kept in chains: “وَآخَرِينَ مُقَرَّنِينَ فِي الْاصْفَادِ.” Thus, the expression “وَكُنَّا لَهُمْ حَافِظِينَ” may also imply that Allah protected the order of Sulaymān’s domain by preventing these beings from transgression. Once again, it is necessary to distinguish between authentic Qurʾānic accounts and later embellishments, ensuring that only what is firmly grounded in the Qurʾān is accepted.

See ayat 84 for tafseer.

These verses discuss another great Prophet of الله, namely Ayyūb (علیه السلام), and present a lesson‑filled account from his life. He is the tenth Prophet whose life is referred to, in part, in this sūrah. The story of Ayyūb is both poignant and dignified; his patience and self‑restraint, especially in the face of severe trials, were extraordinary, to the extent that “the patience of Ayyūb” has become proverbial. However, the verses under discussion particularly emphasize his deliverance from hardship and the restoration of lost blessings, so that this may serve as a lesson for believers of all times who are afflicted with difficulties—especially for the believers in Makkah at the time of revelation, who were surrounded by intense pressure from their enemies. It is stated: “وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ,” that is, remember Ayyūb when he called upon his Lord, saying that hardship, pain, and affliction had touched him, and that You are the Most Merciful of the merciful. The term “ضُرّ” encompasses every type of illness and distress that may affect the human body or soul, including bodily impairment, loss of wealth, death of loved ones, loss of status, and similar adversities, many of which Ayyūb (علیه السلام) experienced. Like all other Prophets, Ayyūb maintained the utmost ادب in his supplication, refraining entirely from any expression that might suggest complaint. He merely stated that he had been afflicted with hardship and invoked Divine mercy, without directly asking for the removal of his difficulty, trusting in the knowledge and wisdom of الله. The following verse states that his supplication was accepted, and his affliction was removed: “فَاسْتَجَبْنَا لَهُ فَكَشَفْنَا مَا بِهِ مِن ضُرّ.” Furthermore, his family was restored to him, along with others like them: “وَآتَيْنَاهُ أَهْلَهُ وَمِثْلَهُم مَّعَهُمْ,” as a special mercy from الله and as a reminder for those who worship Him (رَحْمَةً مِّنْ عِندِنَا وَذِكْرَىٰ لِلْعَابِدِينَ). This teaches that no matter how great the difficulties and trials may be, and no matter how powerful and numerous the enemies may appear, all such hardships can be removed through the grace and mercy of the Lord. Not only can losses be compensated, but at times الله grants even more than what was lost as a reward for constancy and patience. This serves as a lasting lesson for all believers, particularly those who at the time of revelation were enduring severe hardship and oppression.

In a narration reported from Imam Ṣādiq (علیه السلام), a person asked him about the cause of the آزمائش that befell Ayyūb (علیه السلام). The essence of the Imam’s response is as follows: the affliction that came upon Ayyūb was not due to any ingratitude for Divine blessings; rather, on the contrary, it was a consequence of his gratitude. Iblīs, out of envy, addressed the Divine court and said that Ayyūb’s gratitude was only because he had been granted a life full of material prosperity; if these blessings were withdrawn, he would no longer remain grateful. He requested permission to be given authority over Ayyūb’s worldly affairs so that the truth of his claim might be demonstrated. In order that this event might serve as an enduring lesson for all who tread the path of truth, permission was granted. Iblīs began his work, and one by one, the wealth and children of Ayyūb were taken from him. Yet these painful events did not diminish his gratitude; rather, his thanksgiving increased. Iblīs then sought permission to afflict his agriculture and livestock, which was granted, and all were destroyed. Even then, Ayyūb’s الحمد and شکر continued to grow. Finally, Iblīs asked that he be allowed to afflict Ayyūb’s body, causing severe illness. This too occurred, such that Ayyūb became incapable of movement due to the شدت of his condition, although his intellect and awareness remained unaffected. Thus, one after another, all blessings were withdrawn, yet his gratitude only intensified. Eventually, some people came to visit him and questioned what sin he might have committed to deserve such affliction, and this insinuation of blame weighed heavily upon him. Ayyūb responded that he had never taken a single morsel of food without sharing it with the needy, nor had he encountered an act of obedience without choosing its most demanding form. At this stage, having passed through all trials with patience and gratitude, he turned in supplication to Allah, without any expression of complaint, and prayed: “رَبِّ إِنِّي مَسَّنِيَ الضُّرُّ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ”. At that moment, the gates of Divine mercy were opened; his difficulties were swiftly removed, and blessings even greater than those he had previously possessed were bestowed upon him. Indeed, those who are steadfast in truth do not allow changes in outward conditions to alter their character or conduct. Whether in comfort or hardship, whether in freedom or confinement, whether in health or illness, whether in strength or weakness, they remain oriented toward their Lord. The fluctuations of life do not transform their essence. Their روح resembles a vast ocean, whose tranquility cannot be disturbed by storms. They do not succumb to despair in the face of repeated trials; rather, they remain steadfast until the doors of Divine mercy are opened. They understand that severe trials are Divine examinations through which Allah refines and elevates His chosen servants.

It is well-known among the commentators that Allah had restored the lives of Prophet Ayyub’s children, and besides them, He also blessed him with more children. (Some narrations mention that Allah showed mercy on those children who had died in this incident and also revived the children who had passed away before this event. (Reference: Nur al-Thaqalayn, Vol. 3, p. 448)) Some have also suggested the possibility that Allah granted new sons and grandsons to Prophet Ayyub, who filled the void left by those who had died. In some unauthentic narrations, it is stated that due to the severe illness affecting Prophet Ayyub’s body, such a foul odor was emitted that people could not come near him. However, narrations from the Ahl al-Bayt reject this notion, and rational evidence also supports this rejection, because if a prophet had any repugnant condition or attribute, it would not be consistent with his prophethood. A prophet should be such that all people can associate with him and hear the words of truth from him. A prophet always possesses a power of attraction and appeal. The detailed story of Prophet Ayyub will, God willing, be presented in Surah Sad, verses 41 to 44.

See ayat 86 for tafseer.

After presenting the instructive account of Ayyūb (علیه السلام) and his patience and perseverance in the face of overwhelming trials, the verses under discussion refer to the مقام of patience of three other Prophets. It is stated: “وَإِسْمَاعِيلَ وَإِدْرِيسَ وَذَا الْكِفْلِ كُلٌّ مِّنَ الصَّابِرِينَ,” meaning that Ismāʿīl, Idrīs, and Dhū al‑Kifl were all among those who showed patience. Each of them demonstrated steadfastness either in the face of hostile adversaries or under the severe hardships of life, and none of them ever yielded before such trials. Each one stood as a نموذج of endurance and resolute determination. Thereafter, their عظیم reward for this patience and steadfastness is mentioned: “وَأَدْخَلْنَاهُمْ فِي رَحْمَتِنَا إِنَّهُمْ مِّنَ الصَّالِحِينَ,” meaning that We admitted them into Our mercy, for they were among the righteous. It is noteworthy that it is not stated that We merely granted them Our mercy; rather, it is said that We caused them to enter into Our mercy, as though they were entirely enveloped and immersed in Divine mercy, just as they had once been surrounded by the sea of trials and hardships.

Idrīs (علیه السلام) was among the great Prophets of الله. As has been previously mentioned, according to many commentators he was the grandfather of Nūḥ (علیه السلام). His name in the Torah is Enoch, and in Arabic it is Idrīs, which some consider to be derived from the root “درس,” because he was the first person to write with a pen. In addition to the مقام of prophethood, he possessed knowledge of astronomy and cosmology, and it is said that he was also the first person who taught humankind the method of sewing garments. As for Dhū al‑Kifl (علیه السلام), it is commonly held that he was among the Prophets, although some have maintained that he was merely a righteous and pious individual. The apparent meaning of the Qurʾānic verses indicates that he was a Prophet, since he has been mentioned alongside great Prophets, and it appears most likely that he was among the Prophets of the Children of Israel. Regarding the reason for his designation as Dhū al‑Kifl, several interpretations have been proposed. It should be noted that the word “كفل” can denote “share” or “portion,” as well as “responsibility” or “guarantee.” Some have stated that because he performed abundant acts of worship and righteous deeds, الله granted him a great share of His mercy and reward, and thus he became known as Dhū al‑Kifl, that is, the possessor of a great portion. Others have suggested that he had undertaken a commitment to spend the nights in worship, to fast during the day, and to never allow anger to influence his judgment, and because he fulfilled this commitment throughout his life, he was given this title. Another view holds that Dhū al‑Kifl is a title of Prophet Ilyās (علیه السلام), just as Isrāʾīl is a title for Yaʿqūb (علیه السلام), Masīḥ for ʿĪسٰی (علیہ السلام), and Dhū al‑Nūn for Yūnus (علیہ السلام). Some historical sources also state that Dhū al‑Kifl was a son of Ayyūb (علیه السلام), whose original name was Bishr, and that he resided in the region of Syria.

See ayat 88 for tafseer.

These two verses present a portion of the account of the great Prophet Yūnus (علیه السلام). It is first stated: “And remember Dhū al‑Nūn when he departed in anger” (وَذَا النُّونِ إِذْ ذَّهَبَ مُغَاضِبًا) from his idolatrous and disobedient people. The term “نُون” in the lexicon denotes a very large fish, a crocodile, or a great aquatic creature. Thus, “ذو النون” means “the one associated with the fish.” The reason for this designation will be clarified through the well‑known account relating to him. He assumed that We would not impose hardship upon him (فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ). The term “نَقْدِرَ,” derived from “قدر,” conveys the meaning of restriction or constriction, for when one imposes restraint, matters become confined and limited. Yūnus (علیه السلام) believed that he had fulfilled his prophetic duty among his disobedient people and had not neglected even what would be considered ترک أولى. Thus, he considered it permissible to leave them to their own state. However, it would have been better for him to remain among them, to persevere with patience and steadfastness, and to endure the difficulties in the hope that they might awaken and return to Allah. Ultimately, as a consequence of this ترک أولى, he encountered hardship: he was swallowed by a great fish. In that darkness he called out: “فَنَادَىٰ فِي الظُّلُمَاتِ أَن لَّا إِلٰهَ إِلَّا أَنتَ” — “there is no deity except You.” He continued: “سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ,” acknowledging that Allah is free from all نقص and that he himself had been among the wrongdoers. He recognized that he had acted unjustly toward himself and, in a certain sense, toward his people as well; he ought to have borne greater hardship and endured more suffering, in the hope that his people might be guided. Then, it is stated: “فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ” — We responded to him and delivered him from distress. And: “وَكَذَٰلِكَ نُنْجِي الْمُؤْمِنِينَ” — thus We deliver the believers. This carries the meaning that any believer who turns toward Allah, repents for his shortcomings, and seeks help and mercy from His pure Essence will have his supplication accepted and will be relieved of his sorrow and distress.

It is hoped that, in detail, the account of Yūnus (علیه السلام) will be presented in Sūrah Ṣāffāt; however, in summary, it is as follows: He remained among his people for many years (in the land of Nineveh in Iraq), engaged in دعوت and تبلیغ. Despite his continued efforts, his admonitions and guidance had little effect upon their hearts. Consequently, he departed from them in displeasure and set out toward the sea. There, he boarded a ship. During the journey, a violent storm arose in the sea, placing all those on board in imminent danger of drowning. The captain said that he suspected the presence among them of a fugitive slave who should be cast into the sea (or that the ship was overloaded and that one person should be selected by casting lots and thrown overboard). In any case, lots were drawn several times, and each time the name of Yūnus (علیه السلام) appeared. Yūnus (علیه السلام) realized that there was a hidden wisdom in this matter and surrendered himself to the unfolding events. When he was cast into the sea, a great fish swallowed him, yet Allah preserved him alive in a miraculous manner. Ultimately, he became aware that he had committed an act of ترک اولیٰ, turned toward the presence of Allah, and confessed his error and shortcoming. Allah accepted his supplication and delivered him from that confined and dark place. It may be imagined that such an event is scientifically impossible; however, without doubt, it constitutes an extraordinary occurrence rather than an intellectual impossibility—just as the revival of the dead is extraordinary yet not impossible. In other words, its occurrence through ordinary means is not feasible, but through the boundless and unlimited power of the Lord, no difficulty remains. Further elaboration upon this matter will, God willing, be found in the commentary on Sūrah Ṣāffāt.

It is possible that this expression refers to the darkness of the depths of the sea and water, the darkness within the belly of the great fish, and the darkness of the night. A narration reported from Imam al‑Bāقر (علیه السلام) also supports this interpretation.

Undoubtedly, the expression "مغاضبًا" (angry) refers to the displeasure of Yunus (peace be upon him) towards his unbelieving people, and such anger and displeasure... under such circumstances, that a compassionate and caring Prophet exerts effort for many years to guide a misguided nation, but they never respond positively to his sympathetic and well-meaning invitation—this is completely natural and instinctive. On the other hand, since Prophet Yunus (peace be upon him) knew that divine punishment would soon befall them, leaving that city was not a sin. However, for a great Prophet like Yunus (peace be upon him), it was better not to leave until the last moment—the moment after which divine punishment would be sent down. For this reason, Prophet Yunus’s relatively hasty decision was considered a lesser fault, and he was reproved by God for it. This is the very issue to which we have also alluded in the story of Adam (peace be upon him), that it is not an absolute sin but a relative sin, or in other words, an instance of "حسنات الابرار سيئات المقربين" (the good deeds of the righteous coupled with the faults of those brought near). For further clarification, refer to Tafseer Namuna, Volume 4, page 97 (Urdu translation).

The meaningful expression “كَذٰلِكَ نُنْجِی الْمُؤْمِنِینَ” indicates that what befell Yūnus (علیه السلام) in terms of arrest and deliverance was not an exceptional or isolated decree, but rather, while preserving درجات, it possesses a general aspect applicable to all. Many painful events and severe difficulties are, in fact, the result of our own sins. They serve either as a lash to awaken dormant souls or as a crucible to refine the substance of the human self. At such moments, if a person pays attention to three principles—just as Yūnus did—deliverance is attained: First: turning toward the reality of توحید, recognizing that there is no deity, no support, and no refuge except Allah. Second: declaring Allah to be free from all نقص and ظلم, and avoiding any سوء ظن regarding His pure essence. Third: acknowledging one’s own sin. This meaning is supported by the narration reported in Tafsīr al‑Durr al‑Manthūr from the Messenger of Allah PBUH & His Pure Progeny, who said that among the Names of Allah is a Name such that whenever a person calls upon Him by it, his supplication will be accepted, and whenever anything is sought through it, it will be granted—this is the supplication of Yūnus. A person asked: O Messenger of Allah, is it specific to Yūnus or does it include the believers as well? He replied that it pertains both to Yūnus and to all believers whenever they call upon Allah. He then referred to the statement “وَكَذٰلِكَ نُنْجِی الْمُؤْمِنِینَ,” which shows that whoever supplicates in this manner has been guaranteed acceptance. It is evident that this does not merely refer to the recitation of words, but rather to the internalization of their reality within the human self, such that one’s entire being becomes aligned with their meaning. It is also necessary to note that Divine punishments are of two types. One is the final punishment (عذاب استیصال), which annihilates irreformable people and in which supplication is no longer effective, because once such calamity fully descends, the process of annihilation begins. The second type consists of admonitory punishments, which possess a reformative character. In such instances, as soon as the effect of the punishment becomes apparent and the person subjected to it awakens and becomes attentive, the punishment is immediately lifted. This indicates that one of the purposes of afflictions and calamities is awakening and moral تربیت. The episode of Yūnus (علیه السلام) serves as a warning to all leaders on the path of truth, within their respective capacities, that they should never consider the task of conveying the message to be complete nor underestimate effort in this path, for their responsibility is exceedingly grave.

See ayat 90 for tafseer.

These two verses depict a glimpse into the lives of two of God’s great prophets, Zakariya and Yahya. First, it is said: "And Zakariya, when he called to his Lord, ‘My Lord, do not leave me alone [childless], while You are the best of inheritors.’" (و زكريا اذ نادى ربه رب لاتذرني فردًا وانت خير الوارثین). Many years passed and Zakariya grew very old, yet he still had no offspring. On the other hand, his wife was barren and no longer capable of bearing a child. He longed for a son who would carry forward God’s divine programs, so that his missionary work would not remain incomplete, and the Children of Israel, who awaited an opportunity, would not seize his place of worship, its revenues, and gifts—because they should belong only to the cause of God. At such a time, he sincerely turned to the Divine Presence and prayed for a righteous son. He called upon God with utmost reverence, beginning his supplication with the word "Rab" (Lord). This reverence, which accompanies the blessing and grace from the earliest moments of life, was followed by the phrase "la tazerni" (do not leave me alone). This word derives from the root "w-dh-r," meaning to neglect or abandon something by considering it insignificant. Through this term, Prophet Zakariya expressed the reality that if he were left alone, he feared he would be forgotten. Not only he but also his mission would be forsaken. Finally, by saying "wa anta khayru al-waritheen" (and You are the best of inheritors), he acknowledged that this worldly life is not everlasting and that God is the Best Inheritor, yet he sought a cause or means that would guide him toward his objective and purpose. God accepted this heartfelt and sincere prayer inspired by true love and fulfilled his wish, as stated: "So We responded to him and granted him Yahya." (فاستجبنا له ووهبنا له یحیٰی). And to bring this about, He restored his barren wife and made her capable of bearing a child: (واصلحنا له زوجه). Thereafter, referring to three noble qualities of this household, it is mentioned: They were quick in doing good deeds (انھم كانوا يسارعون في الخيرات). They called upon Us with love and awe in all circumstances (ویدعوننا رغبا ورھبا). (Explanatory Note: "Raghabah" means inclination and attachment, while "Rahbah" means fear, dislike, and aversion. Their usage with grammatical signs allows for multiple interpretations—either as an adverbial phrase, an absolute accusative, or implying a state of "in the condition of desire and in the condition of fear." Though the results of these five possibilities vary in detail, they do not affect the essence and conclusion of the verse’s meaning.) They humbled themselves before Us with reverence and responsibility (وكانوا لنا خاشعين). Mentioning these three qualities perhaps indicates that whenever they received any blessing, unlike the weak-hearted and faithless people, they were not trapped by negligence or arrogance. In any state, they did not forget those in need and hastened to perform good deeds. Whether in a state of dependence or independence, poverty or wealth, sickness or health, they always turned to God. In brief, their turning towards blessings did not lead them into pride or arrogance; rather, they remained always humble and submissive.

This verse points to the مقام, عظمت, and احترام of Maryam (علیها السلام) and her son ʿĪسٰی (علیه السلام). The mention of Maryam—within discussions related to the great Prophets—may be due to her association with her son ʿĪسٰی, or because her own birth shares similarities, in several respects, with that of Yaḥyā (علیه السلام), as previously explained elsewhere. It may also be intended to demonstrate that عظمت is not confined solely to great men; rather, there have also existed عظیم women whose lives themselves constitute a testimony to their greatness and who serve as exemplary models for all women. Thus it is stated: remember Maryam, who guarded her chastity (وَالَّتِي أَحْصَنَتْ فَرْجَهَا); then We breathed into her of Our روح (فَنَفَخْنَا فِيهَا مِنْ رُوحِنَا), and We made her and her son a sign for all the worlds (وَجَعَلْنَاهَا وَابْنَهَا آيَةً لِّلْعَالَمِينَ).

The term “فرج,” in its original lexical sense, denotes a gap or opening. By way of figurative expression, it is also used to refer to the private part of a woman. Since, in Persian, attention is not typically drawn to this figurative usage, a question may arise as to how a word referring to such a particular bodily aspect appears in the Qurʾān. However, recognizing its figurative character resolves this issue. To express the figurative meaning more appropriately, the phrase “أحصنت فرجها” may be rendered as “she preserved her chastity.” Such an expression, even in Persian usage, does not carry any impropriety. Indeed, according to some scholars, in the Arabic language there are essentially no explicit terms for such matters; rather, all such expressions are conveyed through figurative language. For example, the Qurʾān employs indirect expressions such as “touching,” “approaching,” “covering” (غشيان), or “going to one’s spouse,” all of which carry a figurative dimension. However, translators sometimes overlook this aspect and render such expressions in overly explicit terms, which gives rise to misunderstanding. Therefore, in interpreting such words in the Qurʾān, it is essential to attend to their original and primary meanings so that their figurative nature becomes evident and any ambiguity is removed. It should also be noted that the apparent meaning of the verse indicates that Maryam (علیها السلام) safeguarded her chastity. Some commentators, however, have suggested a broader interpretation, namely that she abstained entirely from any form of contact with men, whether lawful or unlawful, as reflected in the statement: “وَلَمْ يَمْسَسْنِي بَشَرٌ وَلَمْ أَكُ بَغِيًّا.” In reality, this forms a prelude to the mention of the miraculous birth of ʿĪسٰی (علیه السلام) and serves to emphasize the extraordinary nature of that event.

As we have explained before, it refers to a noble and lofty spirit, and in terminology, this type of attribution is called "Idafah Tashrifiyah" (honorific attribution), where to express the greatness of something, its attribution is made to God; for example: "بیت اللہ" (the House of Allah) and "شهراللہ" (the month of Allah).

In the verse under consideration it is stated: “We made Maryam and her son a sign for all the worlds.” They were not described as two signs or two miracles. The reason is that, in this great Divine sign and miracle, the existence of Maryam was so intimately bound with that of her son that they cannot be regarded as separate from one another. The birth of a son without a father is as miraculous as the conception of a woman without a husband. Moreover, the miracles of ʿĪسٰی (علیہ السلام), both in childhood and in maturity, continually recall the greatness of his mother. Each of these phenomena was beyond ordinary natural causes and contrary to normal patterns. All these occurrences point to the reality that beyond the chain of causal factors there exists a power that, whenever it wills, can alter their course. In any case, the condition of Masīḥ (علیہ السلام) and his mother Maryam is unparalleled in the whole of human history; neither had such an event occurred before, nor has anything similar been witnessed thereafter. Perhaps the use of the word “آیة” in the indefinite form, which signifies greatness, is intended to allude to this very meaning.

See ayat 94 for tafseer.

See ayat 94 for tafseer.

In the preceding verses, mention was made of several Prophets of الله, as well as of exemplary individuals such as Maryam, and aspects of their lives were described. In the verses under discussion, drawing a comprehensive conclusion, it is stated: these distinguished Prophets who have been referred to all constituted a single community (إِنَّ هٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً). Their program was one, and their objective and purpose were also one. Although differences in زمان and environment led to variations in form and method—that is, differences in their approaches and techniques—yet ultimately they all followed the same path and adhered to the same message. They all strove in the path of توحيد against شرک and called the people of the world toward unity, truth, and justice. This unity of purpose and program existed because they all drew from a single source, which was the will of the One God. Therefore it is stated: “وَأَنَا رَبُّكُمْ فَاعْبُدُونِ,” meaning, I am your Lord, so worship Me alone. In reality, the source of the intellectual and practical توحيد of the Prophets is revelation. This meaning corresponds to what Amīr al‑Muʾminīn (علیه السلام) advised his son, Imam Ḥasan, when he said: “واعلم يا بني أنه لو كان لربك شريك لأتتك رسله…” The term “أمّة,” as stated by Rāghib in al‑Mufradāt, refers to any group or community whose members are united by a shared characteristic, whether it be religion, time, or place, and whether this unity is voluntary or involuntary. Some commentators have interpreted “أمّة واحدة” here as meaning a single دين, but this does not align with the lexical meaning of the word. Others have suggested that it refers to all human beings of all times, implying that humanity is one community with one Lord and one ultimate purpose. Although this interpretation appears more appropriate than the former, it does not correspond well with the contextual flow of the preceding verses. The more fitting interpretation is that the verse refers specifically to those Prophets and Messengers whose accounts were described earlier. The following verse then addresses the deviation of the majority of people from this foundational توحيد, stating: “وَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ,” meaning that they became divided in their affairs. Matters reached the point that they stood in opposition to one another, cursing and dissociating themselves from each other, and ultimately engaging in conflict and bloodshed. This division is described by “تَقَطَّعُوا,” derived from “قطع,” signifying the breaking apart of something unified into separate fragments. As a verb in the reflexive form, it implies that they submitted to the causes of division and accepted separation and estrangement, thereby abandoning their natural and توحیدی unity, which led them into failure and misery. It is then stated: “كُلٌّ إِلَيْنَا رَاجِعُونَ,” meaning that ultimately all will return to Us. These temporary divisions will come to an end, and on the Day of Judgment all will move toward unity. The Qurʾān repeatedly emphasizes that one of the characteristics of the Hereafter is the resolution of اختلاف and the return to a state of unity. In the final verse under discussion, the outcome of conformity to this unity in the path of worship is described: “فَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا كُفْرَانَ لِسَعْيِهِ.” Whoever performs any righteous deeds while possessing ایمان, their effort will not be unappreciated. It is further emphasized: “وَإِنَّا لَهُ كَاتِبُونَ,” meaning that We shall surely record their deeds. This verse, like many others in the Qurʾān, establishes ایمان and عمل صالح as the two essential foundations of salvation. The use of “مِن” conveys that even partial righteous deeds, when accompanied by ایمان, are sufficient to qualify one for reward. The expression “لَا كُفْرَانَ لِسَعْيِهِ” reflects a tone of Divine grace, generosity, and appreciation, indicating that الله acknowledges and values the efforts of His servants. This expression is comparable to that found in: “وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولٰئِكَ كَانَ سَعْيُهُمْ مَشْكُورًا,” where the striving of such individuals is described as appreciated and accepted.

See ayat 97 for tafseer.

See ayat 97 for tafseer.

In the preceding verses, there was a discussion about the righteous believers, and in the first verse under consideration, reference is made to those who stand in opposition to them—those who remain in misguidance and evil until their last breath. It is stated that it is forbidden for the towns which We have destroyed due to their sins to return to the worldly life; they will never return: (وحرام على قرية اهلكناها انهم لا يرجعون). (Explanatory note: According to this tafseer, "حرام" is the predicate of a preceding omitted subject, and the phrase "انهم لا يرجعون" serves as its proof. The intended meaning is: It is forbidden for the inhabitants of the town We destroyed to return to the world; indeed, they will not return.) In reality, these are people who, after witnessing divine punishment or destruction and after entering the realm of Barzakh (the intermediate state), will have removed the veils of arrogance and heedlessness from before their eyes. Then they will desire: 'If only we could return to the world to make amends for all those mistakes and sins.' But the Quran clearly states that their return is absolutely forbidden. This is similar to what is mentioned in Surah Al-Mu’minun, verse 99: حَتَّىٰ إِذَا جَاءَ أَحَدَهُمُ ٱلْمَوْتُ قَالَ رَبِّ ٱرْجِعُونِ لَعَلِّيٓ أَعْمَلُ صَـٰلِحًۭا فِيمَا تَرَكْتُ كَلَّا ۖ Their condition will remain the same until the moment of their death arrives, and then they will say, 'My Lord, send me back that I may do good deeds in that which I left behind.' But they will hear nothing but a negative response. Other interpretations of this verse have also been mentioned, some of which will be referred to in the footnotes below. (Explanatory note: Some have interpreted "حرام" here in the sense of "wajib" (obligatory). They claim that in Arabic lexicon this word is sometimes used in that meaning and consider the word "لا" here as superfluous. According to their view, the verse’s meaning would be: Their return in the Hereafter is obligatory and necessary. Others say that "حرام" means "forbidden" here, but "لا" is redundant, implying their return to this world is forbidden. Some commentators have understood the verse as referring to the return neither to God nor to repentance (Tafseer Majma’ al-Bayan and Fakhr al-Razi under the verse). Others claim the verse is a form of negation within negation, indicating it is forbidden they do not return on the Day of Resurrection, meaning they will return (Tafseer Nahj al-Sadiqin under the verse). However, what we have presented in the main text seems the most appropriate.) In any case, these heedless people will remain in arrogance and negligence, and their wretched state will continue until the world comes to an end. As the Quran states: This situation will continue until Gog and Magog are released and spread out over the earth, swiftly passing over every height: (حتى إذا فتحت يأجوج ومأجوج وهم من كل حدب ينسلون). Who Gog and Magog were, where they lived, what they will ultimately do, and what their fate will be, are discussed in detail under verse 94 of Surah Al-Kahf and thereafter, along with the topic of the "barrier" which Dhul-Qarnayn built in a narrow mountain pass to restrain their assaults. Does the breaking of these two groups’ barriers and their penetration into other regions of the world mean an invasion of the entire earth from all directions? The verse under consideration does not explicitly state this. It only refers to the spreading on the earth as a sign of the end of the world and an introduction to the coming of the Hour. At the same time, it is stated that the promise of God is near at hand: (واقترب الوعد الحق). A panic will then overwhelm the entire being of the disbelievers so that their eyes will be immobilized, and they will behold the scene in astonishment: (فإذا هي شاخصة أبصار الذين كفروا). At that moment, the veils of heedlessness and arrogance will be removed from their eyes, and they will cry out, “Woe to us! We were indeed heedless of this,” (يا ويلنا قد كنا في غفلة من هذا). And since they will not be able to conceal their sins nor declare themselves innocent, they will explicitly say, “No! Rather, we have been wrongdoers.” (بل كنا ظلمين). Fundamentally, how is it possible that, despite all those prophets of God, all divine scriptures, all those dreadful events, and the instructive lessons the era before them presented, they could still remain heedless? Therefore, whatever has befallen them is due to their own fault and injustice to themselves as well as to others.

The term “حدب” (on the pattern of “ادب”) denotes elevations that exist amidst depressions; at times it is also used for the protrusion of a person’s back. The term “یَنسِلُون” is derived from “نسول” (on the pattern of “فضول”) and signifies emerging or passing forth rapidly. Thus, the statement concerning Yaʾjūj and Maʾjūj—that they will surge forth from every elevation with speed—indicates their extensive spread and penetration throughout the earth. The term “شاخصة,” derived from “شخوص” (on the pattern of “خلوص”), originally signifies coming out from one’s dwelling, or departing from one place to another. Since, at the moment of amazement and bewilderment, the human eye appears as though it were about to protrude outward, this state is also expressed by the word “شخوص.” This is the very condition that will befall the sinners on the Day of Judgment: they will be so astonished that it will seem as though their eyes are on the verge of emerging from their sockets.

See ayat 103 for tafseer.

See ayat 103 for tafseer.

See ayat 103 for tafseer.

See ayat 103 for tafseer.

See ayat 103 for tafseer.

In the preceding verses, discussion revolved around the fate of the oppressive polytheists. In these verses, attention is directed toward them, and a depiction is presented of their future along with that of their objects of worship: “إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللهِ حَصَبُ جَهَنَّمَ”. The term “حصب” originally denotes throwing, particularly the act of casting pieces of fuel into a furnace. It has also been suggested that “حطب” (fuel) is pronounced differently among various Arab tribes; some pronounce it as “حصب” and others as “خضب,” and since the Qur’an addressed diverse tribes, it sometimes employed such variations in terminology. In any case, the verse addresses the مشرکین and declares that both they and their fabricated deities will become the fuel of Hell, cast into it like worthless fragments, one after another. It is then further stated: “أَنْتُمْ لَهَا وَارِدُونَ”. This expression either emphasizes the previous statement or conveys a new point: that first the idols will be cast into the Fire, and then they themselves will follow, as though their deities will receive them in that fire with flames emanating from their own existence. If the question is raised regarding the wisdom behind casting idols into Hell, the answer is that it serves as an additional punishment for the idolaters, who will witness themselves burning in a fire fueled by their own objects of worship. It also constitutes a humiliation of their beliefs, demonstrating the worthlessness of those entities in which they took refuge. This interpretation applies when “مَا تَعْبُدُونَ” refers to inanimate idols of stone and wood, as suggested by the usage of “ما.” However, if it is understood more generally, including devils who were taken as objects of worship, then their being cast into Hell is evident, as they are themselves culpable. The general conclusion then follows: “لَوْ كَانَ هٰؤُلَاءِ آلِهَةً مَا وَرَدُوهَا,” meaning that if these were truly deities, they would not enter Hell. Rather, all of them will remain therein eternally: “وَكُلٌّ فِيهَا خَالِدُونَ.” Thus, the idolaters will remain forever with the very beings they worshipped, whom they believed to be protectors and sources of relief. Further elaboration of this painful state is given: “لَهُمْ فِيهَا زَفِيرٌ,” indicating that they will produce anguished cries in Hell. The term “زفير” refers to a cry accompanied by the sound of heavy breathing, an expression of deep distress and sorrow. It is possible that this lamentation includes not only the worshippers but also the devils who were their deities. Another aspect of their punishment is stated: “وَهُمْ فِيهَا لَا يَسْمَعُونَ,” which may signify that they will hear nothing that brings comfort, but only the sounds of torment and rebuke; some have interpreted it as meaning that they will be placed in such confinement that they hear nothing at all, thereby intensifying their suffering. By contrast, the following verse describes the condition of the true believers: “إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنٰى أُولَٰئِكَ عَنْهَا مُبْعَدُونَ,” indicating that those who were promised good on account of their faith and righteous deeds will be kept far from this fire. Although this may apply generally to all true believers, it has also been suggested that it serves to exclude figures such as ʿĪsā (عليه السلام) and Maryam (عليها السلام), who were worshipped without consenting to it. In the subsequent verses, four عظیم blessings for the believers are mentioned. First: “لَا يَسْمَعُونَ حَسِيسَهَا,” meaning they will not hear even the slightest sound of the Fire. The term “حسيس” refers to perceivable sound, including the sound produced by movement, and the Fire is described as possessing a terrifying noise, both because it is fire and because of its advancing flames. Second: “وَهُمْ فِيمَا اشْتَهَتْ اَنْفُسُهُمْ خَالِدُونَ,” indicating that they will abide eternally in whatever blessings they desire, without limitation. Third: “لَا يَحْزُنُهُمُ الْفَزَعُ الْاَكْبَرُ,” meaning that the great terror will not grieve them, referring most plausibly to the خوف of the Day of Judgment. Fourth: “وَتَتَلَقَّاهُمُ الْمَلَائِكَةُ هٰذَا يَوْمُكُمُ الَّذِي كُنْتُمْ تُوعَدُونَ,” indicating that angels will receive them with glad tidings, announcing that this is the promised day. Accordingly, it is conveyed that these believers will be honored to such an extent that they will not even hear the sound of Hell, and will be granted proximity to الله in the company of His chosen servants.

In the final verse of the preceding discussion, it was stated that true believers will not be grieved by the great terror. Here, another aspect of that عظیم moment is presented, and in fact the cause of that عظمت is depicted: it is the day when the heavens will be folded up in the manner in which scrolls are rolled up (يوم نطوي السماء كطى السجل للكتب). The term “سجل” denotes, in one sense, a large vessel filled with water, while in another usage it refers to sheets or surfaces upon which writing is inscribed, and subsequently to collections of written pages. The phrase “كطى السجل للكتب” has been explained in various ways, yet the most appropriate interpretation is that “طی,” as a verbal noun, is annexed to “سجل,” its object, while “للكتب” either denotes attribution or expresses the cause. In earlier times, letters and books were written upon scroll‑like sheets; such scrolls were initially rolled up, and as writing progressed, they were gradually unrolled from one side, and once completed, they were again rolled up and set aside. Accordingly, writings and documents took the form of scrolls. In this verse, a subtle analogy is drawn to describe the folding up of the universe at the end of the world. At present, the scrolls are spread open, with all inscriptions visible and everything maintained in its place. However, when the command for the Resurrection is issued, this عظیم scroll, together with all its inscriptions, will be rolled up. The folding of the world does not signify its annihilation or complete cessation; rather, it indicates its being gathered together and its present order being transformed. In other words, the form and appearance of the present world will be altered, but its substance will not be entirely destroyed. It is then stated: “كما بدأنا أول خلق نعيده,” meaning that just as We originated creation, so shall We return it. This expression is similar to that found elsewhere: “كما بدأكم تعودون” and “وهو الذي يبدأ الخلق ثم يعيده,” indicating that the re‑creation of beings is not difficult in comparison with their initial creation. Suggestions that this “return” refers to annihilation or to a mere folding like the beginning of creation appear remote. Finally, the verse concludes: “وعدًا علينا انا كنا فاعلين,” emphasizing that this is a promise which will certainly be fulfilled. The multiplicity of emphatic forms in this expression underscores its certainty. Some narrations indicate that the return to the initial state of creation may include the coming forth of human beings barefoot and unclothed, as at the beginning, yet this does not confine the meaning of the verse exclusively to this sense; rather, it represents one manifestation of the broader concept of returning to the original condition.

In the preceding verses, after referring to one aspect of the reward of the righteous believers in the Hereafter, the verses under discussion point, in a most eloquent and expressive manner, to a clear worldly reward for them, namely the inheritance of authority over the earth. It is stated: “وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ اَنَّ الْاَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ,” meaning that We have written in the Zabūr, after the Reminder, that ultimately the earth will be inherited by My righteous servants. The term “الارض” refers to the entire globe, unless there is specific evidence to restrict it. Although some have suggested that it may refer to inheritance in the Hereafter, the apparent meaning of the word, when used absolutely, is the earth of this world. The term “وراثة” denotes the transfer of something without transaction or exchange, and in the Qurʾān it is sometimes used to signify the victory and dominance of a righteous people over an unrighteous one and their taking possession of all their resources and wealth, as noted in the verse regarding the بنی اسرائیل: “وَاَوْرَثْنَا الْقَوْمَ الَّذِينَ كَانُوا يُسْتَضْعَفُونَ…” (اعراف/۱۳۷). The word “زبور,” although it can denote any written scripture, is used in the Qurʾān primarily in reference to the Zabūr of Dāwūd (علیه السلام), and it is most appropriate here to understand it in that sense. The term “ذکر” denotes remembrance or that which causes remembrance, and has been used in the Qurʾān for both the Torah and the Qurʾān itself. Accordingly, the more fitting interpretation is that “ذکر” refers to the Torah and “زبور” to the Psalms of Dāwūd, such that the phrase “من بعد” retains its literal chronological meaning: that after the Torah, it was also written in the Zabūr that the earth would ultimately belong to the righteous servants of الله. The mention of these two scriptures may be due to the fact that Prophet Dāwūd established a government based on truth and justice, and the بني إسرائيل themselves once rose against their oppressors and inherited their lands and authority. The question then arises as to who is meant by “عبادي الصالحون.” The attribution “عبادي” indicates their ایمان and توحید, while the term “الصالحون,” with its broad connotation, encompasses all forms of competence and worthiness: moral and practical صلاح, intellectual awareness, strength and capability, as well as discipline, strategy, and collective consciousness. When believers attain such qualifications, Divine assistance supports them in overcoming oppressive forces, removing corrupt hands from authority, and inheriting their position. Thus, mere weakness or oppression is not sufficient; both ایمان and competence are required. As long as oppressed communities do not cultivate these two principles, they cannot attain governance. Therefore, in the following verse, further emphasis is given: “اِنَّ فِي هٰذَا لَبَلَاغًا لِقَوْمٍ عَابِدِينَ,” meaning that in this there is a clear and sufficient message for those who worship الله with sincerity. Although some commentators hold that the pronoun “هذا” refers to all the promises and warnings of the sūrah or the entire Qurʾān, the apparent meaning of the verse indicates that it refers specifically to this promise concerning the eventual inheritance of the earth by the righteous servants.

According to some narrations, this verse has been explicitly interpreted in relation to the companions and supporters of Imam Mahdī (علیه السلام). As reported in Majmaʿ al‑Bayān under this verse from Imam Muḥammad al‑Bāqir (علیه السلام): “هم اصحاب المهدي في اٰخر الزمان,” that is, the righteous servants whom الله has described in this verse as the inheritors of the earth are the companions and supporters of the Mahdī in the final age. Similarly, in Tafsīr al‑Qummī it is stated under this verse: “قال القائم واصحابه,” meaning that those who will inherit the earth from among the righteous servants are the Qāʾim (Mahdī) and his companions. It is evident that such narrations serve to indicate a prominent and elevated instance of the verse. As has been repeatedly emphasized, such interpretations do not restrict the general applicability of the verse. Accordingly, in any time and place where the righteous servants of الله arise, they will ultimately be victorious and become the inheritors of the earth and its governance. In addition to these specific narrations, numerous traditions—transmitted in both Shīʿī and Sunnī sources and reaching the level of tawātur—have been reported from the Prophet صلى الله علیہ وآلہ وسلم and the Imams of the Ahl al‑Bayt (علیهم السلام), all indicating that the ultimate governance of the world will come into the hands of the righteous. Among these is the well‑known ḥadīth: “لو لم يبق من الدنيا الا يوم لطوّل الله ذلك اليوم حتی يبعث رجلًا من اهل بيتى يملأ الأرض عدلًا وقسطًا كما ملئت ظلمًا وجورًا” meaning that even if only one day remained of the world, الله would prolong it until He raises from among the Prophet’s family a righteous man who will fill the earth with justice and equity just as it had been filled with ظلم and جور. This ḥadīth, with slight variations in wording, has been transmitted in many Shīʿī and Sunnī sources. Moreover, it has been explicitly stated by numerous scholars—both early and later authorities—that the traditions concerning the ظهور of Mahdī (علیه السلام) have reached the level of tawātur and are not subject to denial.

It is noteworthy that in the Book of Psalms of Dāwūd—now included within the books of the Old Testament—expressions identical or closely similar to those found in the aforementioned verses occur in several places. This indicates that, despite the alterations that have taken place in those texts, this particular theme has remained محفوظ. For example: 1. In Psalm 37, verse 9, it is stated: “Because the wicked shall be cut off, but those who trust in God shall inherit the earth; and soon the wicked shall be destroyed, and even if one inquires about their place, it will not be found.” 2. In the same Psalm (verse 11), it is stated: “But the meek shall inherit the earth and shall delight in abundant peace.” 3. In Psalm 37, verse 27, the same concept appears in another formulation: “For those blessed by God shall inherit the earth, but those cursed by Him shall be cut off.” 4. In verse 29 of the same Psalm, it is stated: “The righteous shall inherit the earth and dwell therein forever.” 5. In verse 18 of the same Psalm, it is stated: “The Lord knows the days of the upright, and their inheritance shall be everlasting.” It is clearly observable here that the same expression “الصالحون” found in the Qurʾān appears in the Psalms. In addition, other expressions such as “the righteous,” “those who trust,” “the blessed,” and “the humble,” which closely correspond to this meaning, also appear in these passages. These expressions serve as evidence for the general inheritance of the earth by the righteous and are entirely consistent with the narrations concerning the قيام of Mahdī.

Although it is difficult for those people who have mostly witnessed the rule of tyrants, oppressors, and rebels to easily accept this reality that all such governments are contrary to the laws of the universe, and that only the government of the righteous believers is in harmony with these laws. However, the final conclusion of logical and philosophical analyses is that this is a fact. Therefore, the phrase "إن الأرض يرثها عبادي الصالحون" is, before being a divine promise, also considered a constitutive law. Its explanation is that, as far as we know, the universe is a collection of various systems. The existence of organized and general laws throughout this entire cosmos is evidence of the unity and interconnection of this system. The issue of order, law, and calculation in the vastness of the created world is among the most fundamental matters of this universe. For example, if we observe that several powerful computers together perform precise calculations for space travel, and their calculations are entirely accurate, and the lunar rover lands exactly at the pre-determined location on the moon, even though both the Earth and the moon are moving rapidly, we must pay attention to the fact that this happens because the solar system, its stars, and the moon are governed by an exact order; otherwise, if they deviated even by a fraction of a second from their regulated speed, it is uncertain where the astronauts would land. Now, moving from this vast universe to smaller realms, and then to even smaller worlds, we find particularly in living beings a remarkable order in which there is no room for chaos. For instance, the disorganization of even a single cell in the human brain is sufficient to disrupt the entire system of life. Once, newspapers reported that a young student had a traffic accident. He suffered a severe brain injury and almost completely forgot his past. Meanwhile, he was physically perfectly healthy—the newspapers wrote that he did not even recognize his brother and sister and when his mother held him in her arms lovingly, he became frightened as if wondering what this stranger woman was doing with him. He was taken to the room where he had grown up; there he looked at his handiwork and the pictures he had drawn but stated that he was seeing such a room and pictures for the first time, perhaps thinking that he had come down to this world from some other planet because everything was new to him. Perhaps only a few of the millions of connecting cells in his brain, which link the past to the present, were damaged, but this partial disorganization caused a terrifying effect. So, can human society, by choosing "disorder," chaos, oppression, and injustice, separate itself from the great ocean of creation, in which everyone is moving forward with an organized plan? Does the observation of the general order of the universe not compel us to think that humanity, too, must voluntarily submit to the system of existence, accept an organized and just system, return to its true path, and harmonize with this system? If we glance at the complex and diverse machine that is the human body—from the heart and brain to the eyes, ears, and tongue, even to the root of a single hair—they are all subject to laws, order, and calculation. In such a state, how can human society survive without adhering to regulations, laws, and a just system? We desire the survival of humanity and strive for it. However, so far, the awareness level of our society has not reached the point where we realize that continuing on the current erroneous path will result in our destruction and annihilation. Yet gradually, this understanding and intellectual consciousness will be attained. We seek our interests but are still unaware that maintaining the current condition is ruining our interests. However, slowly, when we awaken and reflect on armament, we will see that half of the most active intellectual and physical resources of global societies and half of the world’s capital are wasted on this path. Not only wasted, but also used to destroy the other half. As awareness increases, we will clearly know that we must return to the general system of existence and be in harmony with it. And just as we are truly part of this whole, practically, we must also be so to achieve our objectives in all matters. The conclusion drawn is that the cosmic order of humanity’s world will become a clear argument for accepting a true social order in future times, which is what the discussed verse and the Hadiths related to the establishment of the "Great Reformer of the World" (“Mahdi, may our souls be sacrificed for him”) indicate. (Explanatory Note: It is also notable that this discussion was held on the fifteenth night of Sha‘ban, 1402 AH — J)It is the blessed night of the birth of Hazrat Mahdi Imam Zaman (may Allah honor his soul). We are writing this discussion at a time when our Muslim brothers are celebrating. Firstly, the blessed birth of Hazrat Mahdi (peace be upon him), and secondly, the outstanding victories that the army of Islam has achieved on the battlefield. We thank Allah for bestowing these blessings.

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 preceding verses, glad tidings had been given to the righteous servants regarding governance over the earth, and such a form of rule constitutes mercy for all creation. Hence, in the first verse under discussion, reference is made to the universal mercy embodied in the existence of the Prophet PBUH & His Pure Progeny: “وَمَا اَرْسَلْنَاكَ اِلَّا رَحْمَةً لِلْعَالَمِينَ.” All people—whether believers or disbelievers—are beneficiaries of this mercy, for he undertook the propagation of a دین and نظام that serves as a means of salvation for all. If some derive benefit from it while others do not, this is attributable to themselves and does not affect the universal nature of that mercy. This is analogous to a fully equipped hospital established for the treatment of all diseases, containing every type of medicine and expert physicians, with its doors open to all without distinction; if certain obstinate patients refuse to avail themselves of this general beneficence, this does not diminish the universality of that institution of healing. In other words, the fact that the existence of the Prophet PBUH & His Pure Progeny is a mercy for all worlds pertains to the aspect of the giver, whereas the realization of that mercy depends upon the receptivity of the recipient. The term “العالمين” possesses such breadth that it encompasses all human beings across all ages; hence, this verse is also regarded as an indication of the finality of the Prophet’s mission, since his existence remains a source of mercy and guidance for all people until the end of the world. In one sense, this mercy extends even to the angels. It is narrated that when this verse was revealed, the Prophet PBUH & His Pure Progeny asked Jibrāʾīl: “هل أصابك من هذه الرحمة شيء؟” He replied: “إني كنت أخشى عاقبة الأمر فأمنت بك…,” indicating that he too derived reassurance through what was revealed concerning his مقام. In the present world, where corruption, destruction, and injustice are widespread, wars flare in every region, and oppressive forces subjugate the weak; where ignorance, moral decay, betrayal, tyranny, and social inequality generate countless hardships—it is in such a world that the reality of the Prophet PBUH & His Pure Progeny being “رحمة للعالمين” becomes more evident than ever. What greater mercy can there be than that he brought a program whose implementation can eliminate all such miseries and evils? His message, his character, and his laws—all constitute mercy in their entirety, a mercy universal in scope, the culmination of which is the governance of the صالحین upon the earth. Since the most fundamental manifestation and firmest basis of this mercy is توحید, the following verse states: “قُلْ اِنَّمَا يُوحٰى اِلَىَّ اَنَّمَا اِلٰهُكُمْ اِلٰهٌ وَاحِدٌ,” followed by the call: “فَهَلْ اَنتُمْ مُسْلِمُونَ.” Thus, three essential points are presented: first, that the true foundation of mercy is توحید in belief, action, unity, and law; second, that according to the restriction implied by “اِنَّمَا,” the entire message of Islam ultimately centers upon توحید; and third, that the fundamental problem of human societies is their entanglement in various forms of شرک, and the call is to abandon all such manifestations and submit to the one God. It is then stated that if, despite this, they turn away, then declare: “فَاِن تَوَلَّوْا فَقُلْ اٰذَنتُكُمْ عَلٰى سَوَاءٍ,” meaning that all are equally warned of Divine punishment. The expression “اٰذَنتُكُمْ” conveys a warning accompanied by threat, though here it signifies disassociation rather than declaration of war. The phrase “عَلٰى سَوَاءٍ” indicates that the warning is conveyed equally to all without distinction, so that no group may consider itself privileged before الله. The warning is then further clarified: “وَاِنْ اَدْرِى اَقَرِيبٌ اَمْ بَعِيدٌ مَّا تُوعَدُونَ,” indicating that the timing of the promised punishment—whether near or distant—is not known, and its knowledge is with الله alone. It is emphasized that any delay in punishment should not be interpreted as ignorance on the part of الله: “اِنَّهُ يَعْلَمُ الْجَهْرَ مِنَ الْقَوْلِ وَيَعْلَمُ مَا تَكْتُمُونَ.” For Him, the hidden and the manifest are alike, since His knowledge is without limit. Moreover, the delay in punishment may serve specific purposes: “وَاِنْ اَدْرِى لَعَلَّهُ فِتْنَةٌ لَّكُمْ وَمَتَاعٌ اِلٰى حِينٍ.” One purpose is امتحان and completion of proof, and another is to grant respite so that the disbelievers may fully indulge in blessings, thus rendering their eventual punishment more severe and painful. Finally, the surah concludes with the statement of the Prophet PBUH & His Pure Progeny: “قَالَ رَبِّ احْكُم بِالْحَقِّ,” expressing his appeal for a decisive judgment in accordance with truth. It continues: “وَرَبُّنَا الرَّحْمٰنُ الْمُسْتَعَانُ عَلٰى مَا تَصِفُونَ,” reminding that الله, though all‑merciful, is the ultimate refuge against their false accusations. The use of “رَبُّنَا” emphasizes that all are His creation, “الرَّحْمٰنُ” points to His encompassing mercy, and “الْمُسْتَعَانُ” affirms reliance upon Him alone for defense against falsehood and injustice.

O Lord! Just as You did not abandon Your noble Messenger صلى الله علیہ وآلہ وسلم and his small group of companions in the face of their numerous enemies, do not leave us alone either against those adversaries of the East and the West who have united for our destruction. O God! In this blessed sūrah You have mentioned Your special mercy which You bestowed upon Your Prophets amid severe and critical circumstances and in confrontation with the storms of life. O Lord! We too are afflicted by such storms in this age and stand in need of that same mercy and relief. آمین یارب العالمین