Al-Hajj

See ayat 2 for tafseer.

The beginning of this Surah is with two verses that mention shaking and earth-shattering events—one is the Day of Resurrection and the other is the "prelude to the Resurrection." These verses involuntarily draw a person’s attention to the dreadful future of this transient world that awaits him. That future, if not contemplated today and prepared for practically, will indeed be horrifying; but if prepared for, it will be attractive and pleasant. In the first verse, it is said to all people without exception: O people! Fear the punishment of your Lord and be conscious of Him, for the earthquake of the Hour is a great event. (يَااَیُّھَا النَّاسُ تَّقُوا رَبَّکُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَیْءٌ عَظِیمٌ). The address "يَااَیُّھَا النَّاسُ" clearly indicates that no preference or distinction is made here based on color, race, language, place, time, geographical boundaries, tribe or clan. Believer or disbeliever, young or old, man or woman, past, present, or future—none is exempt from this address. "اتَّقُوا رَبَّکُمْ" encompasses all constructive programs and deeds, for by saying “your Lord” (رَبَّکُم), the concept of Oneness (Tawhid) is expressed, and then the mention of piety (taqwa) indicates the inclusion of both beliefs and actions. "إِنَّ زَلْزَلَةَ السَّاعَةِ شَیْءٌ عَظِیمٌ" briefly refers to what is mentioned repeatedly in other Quranic verses: This means the Resurrection (Qiyamah), and when it occurs, the universe will be severely disrupted and overturned. Mountains will be uprooted from their places, rivers will be mixed into one another. The earth and sky will be shattered and disordered, and a new world with a new life will begin. On the Day of Resurrection, people will be in a state of intense terror and confusion. The following verse presents some examples of this state: 1. "يَوْمَ تَرَوْنَھَا تَذْھَلُ کُلُّ مُرْضِعَةٍ عَمَّا اَرْضَعَتْ." The condition of fear and panic will be such that mothers will become inattentive even to their nursing infants. 2. "وَتَضَعُ کُلُّ ذَاتِ حَمْلٍ حَمْلَھَا." Due to anxiety, every pregnant woman will miscarry her child. 3. "وَتَرَی النَّاسَ سُکَاریٰ وَمَا ھُمْ بِسُکَاریٰ." People will appear to be intoxicated, yet they will not actually be intoxicated. 4. "وَلَکِنَّ عَذَابَ اللهِ شَدِیدٌ." But the punishment of Allah will be severe, and people will lose their senses from fear.

The signs of the Day of Judgment mentioned here are, in part, sometimes seen in this world as well. Such earthquakes and terrible calamities occur that mothers lose consciousness of their small children, pregnant women suffer miscarriages, and many people become stunned; however, this does not happen to everyone. In contrast, the earthquake of the Day of Judgment will be universal, and as a result, all people will face these conditions.

It is possible that these verses refer to the end of this world, which is the prelude to the Day of Judgment. In that case, the meaning of pregnant women and suckling infants will be literal. However, there is also a possibility that they allude to the earthquake of the Day of Resurrection. "وَلَكِنَّ عَذَابَ اللهِ شَدِیدٌ" is evidence for this. In that case, the aforementioned verses would have a metaphorical status, meaning that the scene of the Day of Judgment will be so terrifying that if there are pregnant women present, all their pregnancies will be terminated. And if there are nursing infants with their mothers, they will lose their awareness.

We know that in Arabic literature, a woman who breastfeeds is commonly called "مرضع" (Murdi‘). (Explanatory note: The feminine marker is used in this case when both masculine and feminine forms exist, whereas pregnancy and breastfeeding are issues specific only to women and have no relation to men; therefore, the feminine marker is necessary.) However, as some mufassirun and certain linguists have written, when this word is used in the feminine form "مرضعہ" (Murdi‘ah), it refers specifically to the condition when the woman is actively breastfeeding. In other words, "مرضع" denotes a woman who is capable of breastfeeding a child, but "مرضعہ" refers specifically to the state of a woman who is actually feeding the child milk. Therefore, in the verse under consideration, there is a particular subtlety in this word: The intensity and terror of the earthquake on the Day of Judgment will be so great that even if a mother is breastfeeding her child, in her extreme panic she will unintentionally withdraw her breast from the child's mouth, and the child will lose awareness.

Its meaning is that "You will see the people in a state of stupor." This indicates that the Prophet Muhammad صلی الله علیہ وآلہ وسلّم, who is addressed in this phrase (and possibly very strong believers who follow his path), will be safe from this great terror, because the Quran says that you will see the condition of the people, meaning that your own condition will not be like that.

Many commentators and transmitters of ḥadīth have narrated, under the verses in question, a report from the Messenger of Islam صلى الله علیہ وآلہ وسلم, the mention of which is appropriate here. The narration states that the first two verses of this sūrah were revealed on the night of the expedition of Banū al‑Muṣṭaliq, when people were on their way to the battlefield. At that time, the Messenger of الله صلى الله علیہ وآلہ وسلم called the people; they stopped and gathered around him in a circle, and he recited these verses before them. The voices of people weeping were raised, and that night the Muslims wept intensely. When morning came, their condition was such that neither this world nor life itself seemed pleasing to them; they even broke the ornaments of their mounts and did not pitch their tents. Some were weeping and lamenting, while others were lost in thought. At that point, the Messenger of الله asked: do you know which day this is? They replied: الله and His Messenger know best. He said: this is the day on which, out of every thousand, nine hundred and ninety‑nine will be sent toward Hell, and only one will go to Paradise. This weighed heavily upon the Muslims; they wept greatly and said: O Messenger of الله, then who will attain salvation? He replied: the majority of sinners will not be from among you. I hope that you will constitute at least one‑quarter of the people of Paradise. Upon hearing this, the Muslims proclaimed the takbīr. Then he said: I hope that you will comprise one‑third of the people of Paradise, and they again proclaimed the takbīr. Thereafter he said: I hope that you will make up two‑thirds of the people of Paradise, for the people of Paradise consist of one hundred and twenty صفّ, of which eighty belong to my Ummah.

See ayat 4 for tafseer.

In the preceding verses, the general condition of people overwhelmed by fear and اضطراب at the time of the earthquake of قیامت was described. In the verses under discussion, the state of a group among the ignorant people is presented, and it is explained how they remain heedless of such a عظیم forthcoming event. It is stated that there are some people who engage in disputation concerning الله without any knowledge or understanding (وَمِنَ النَّاسِ مَنْ یُجَادِلُ فِی اللهِ بِغَیْرِ عِلْمٍ). At times they engage in dispute regarding توحید, the Oneness of the Truth, and the negation of every form of شرک, and at other times they argue about the Divine power concerning the resurrection of the dead and the reality of حشر ونشر, despite possessing no evidence for their claims. Some commentators have said that this verse was revealed concerning Naḍr ibn al‑Ḥārith, who was among the most obstinate, prejudiced, deceitful, and cunning of the مشرکین. He persisted in claiming that the angels were the daughters of الله, asserted that the Qurʾān was merely a collection of tales of the ancients falsely attributed to الله, and denied life after death. Other commentators consider this verse to be applicable to all those مشرکین who disputed regarding توحید and the power of الله. Taking into account that the occasion of revelation does not restrict the general meaning of a verse, both views ultimately lead to the same conclusion, and its meaning encompasses all those who, on the basis of blind imitation, prejudice, superstition, or اتباع نفس, engage in dispute against the truth. It is further stated that such people, who are not guided by reason or knowledge, follow every rebellious and accursed شیطان (وَیَتَّبِعُ کُلَّ شَیْطَانٍ مَرِیدٍ). They do not follow merely one شیطان but pursue every شیطان, whether from among humans or jinn, because each one possesses his own plan, his own snare, and his own strategy of deception. The term “مرید” is derived from the root “مرد,” which denotes barren land devoid of vegetation, and the term “أمرد” is used for a tree without leaves; thus, “مرید” refers to one who is stripped of all الخير and virtue. Such a person is naturally rebellious, unjust, sinful, and disobedient. It is evident that one who follows such a deprived being can expect no beneficial outcome. Therefore, in the subsequent verse it is stated that it has been decreed that whoever takes such a being as a patron and submits himself to his authority will certainly be led astray and guided toward the punishment of the blazing fire (کُتِبَ عَلَیْہِ اَنَّہُ مَنْ تَوَلَّاہُ فَاَنَّہُ یُضِلُّہُ وَیَھْدِیہِ إِلَی عَذَابِ السَّعِیرِ).

The term “مجادلہ” in common usage denotes baseless and illogical disputation; however, according to its original linguistic meaning, it does not carry this restricted sense. Rather, in its lexical sense, it refers to all forms of discussion and dialogue. Such discussion may pertain either to truth or to falsehood. Therefore, the Qurʾān instructs the Messenger of الله صلى الله علیہ وآلہ وسلم: “جَادِلْھُمْ بِالَّتِی ھِیَ اَحْسَنُ,” engage with your opponents through the best manner of argumentation (نحل/۱۲۵).

Some prominent exegetes hold the view that "یُجَادِلُ فِی اللهِ بِغَیْرِ عِلْمٍ" refers to the baseless argumentation and disputation of the polytheists, and "وَیَتَّبِعُ کُلَّ شَیْطَانٍ مَرِیدٍ" indicates their wrongful deeds. Other interpreters believe that the first phrase points to their corrupt and superstitious beliefs, and the second to their erroneous and deviant actions. However, since the preceding and following verses deal with fundamental beliefs and principles of faith, it is not unlikely that both phrases refer to the same reality; in other words, both aspects affirm and negate the same subject. The first phrase states that they argue about Allah and His power without knowledge, based solely on imitation, prejudice, and whim, while the second phrase indicates that a person who does not follow knowledge and wisdom naturally follows every rebellious devil.

It is noteworthy that the Holy Qur’an does not say that such a person follows a single devil, but rather states that every rebellious person follows Satan. This indicates that the program and goal of all devils are the same; however, each has chosen a specific path and trap. Their traps are varied and diverse. To the extent that a person becomes lost in recognizing them, except for those who, because of faith and reliance on Allah, come under divine protection, as mentioned in the Qur’an: إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ (Al-Hijr, 40) It is also necessary to mention that the existence of oppression and rebellion, and being devoid of goodness and blessing, is implicit in the meaning of the word "Satan." But here, the word "mureed" (i.e., one who is entirely deprived of every kind of good and welfare) is used specifically as an emphasis so that the fate of those who follow him becomes perfectly clear.

We know that this interpretation means predestination and inevitability, whether it occurs in the realm of creation or in the realm of legislation. However, it should not be misconstrued that this phrase implies compulsion, and that the devils are compelled to mislead their followers and direct them towards the abode of punishment. Rather, it is the inevitable consequence of the course of action they have chosen willingly and with desire. For example, Iblis, the chief of the devils, opposed the divine command and rebelled by his own will and choice; he even objected to the Pure Essence of God. Therefore, such individuals are nothing but themselves misguided and also misguiding others. The same applies to other devils present among humans and jinn. This is like saying that when a person becomes addicted to drugs, misery and a dark fate are written on their forehead; obviously, this is not proof of compulsion. (Explanatory note: Some have said that the pronoun "علیہ" (upon him) refers to Satan, while others have said it pertains to the followers of Satan mentioned in "و من الناس من یجادل" ("And among mankind is he who disputes"). However, the apparent meaning is that this pronoun relates to Satan, especially since the pronoun in the nearby phrase ("من تولّاہ" — those who take him as a friend) also refers back to Satan.)

See ayat 7 for tafseer.

See ayat 7 for tafseer.

In the previous verses, the discussion was about the doubts and suspicions of the opponents concerning the origin and the return (resurrection). In the verses under discussion, two strong rational proofs have been given to establish bodily resurrection. One proof relates to the embryo (and the period in the mother's womb), and the second pertains to the transformation of the earth, that is, the growth and ripening of greenery and plants from the soil. Essentially, the purpose of the Holy Quran is to clearly present those scenes of the Resurrection Day which humans generally observe in this world but often do not pay attention to, so that a person fully understands that life after death is not only possible but is so natural that many examples of it appear daily before him. First of all, all humans are addressed thus: O people! If you are in doubt concerning the Resurrection, then look again at this worldly life: We created you from dust, then from a drop of sperm, then from a clot of congealed blood, then from a lump of flesh, some of which We made in perfect form and others imperfect. (يَااَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ الْبَعْثِ فَإِنَّا خَلَقْنَاكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ مُخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ) (Explanatory note: "مضغہ" is derived from "مضغ," which means to chew; this word is used for that small piece of flesh which a person chews in a single bite.) All this is so that it becomes manifestly clear to you that We have the power to do all things: (لِنُبَيِّنَ لَكُمْ). Then, among those embryos, We keep those whom We wish in the womb for a fixed term, while others We cause to fall away at a middle term. (وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاءُ إِلَى أَجَلٍ مُسَمًى). Then comes a revolutionary phase and We bring you forth as infants (ثُمَّ نُخْرِجُكُمْ طِفْلًا). Thus, your limited and dependent life in the womb is completed; after that, you enter an environment that has far greater resources, opportunities, and light than before. Here, your growth, development, and striving do not end but continue rapidly. The purpose is that you may reach physical and intellectual maturity (ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ). At this stage, your ignorance, wisdom, weakness, strength, dependency, and autonomy become apparent, but this peak of development is not the final stage. There are further phases; however, some people die, and some begin to decline after this stage of maturity, eventually reaching the worst stage of worldly life, i.e., extreme old age. (وَمِنكُم مَّن يُتَوَفَّى وَمِنكُم مَّن يُرَدُّ إِلَىٰ أَرْذَلِ الْعُمُرِ). At this stage, none of a person's knowledge or experiences remain in his mind; veils of forgetfulness and error cover his intellect, and indeed, his condition becomes like that of a child (لِكَيْلَا يَعْلَمَ مِن بَعْدِ عِلْمٍ شَيْئًا). This weakness, frailty, and decline is evidence that a person has reached a new transitional phase, just as when fruit ripens, the time for it to fall from the tree becomes certain. This strange and remarkable change is living proof of the infinite powers of the Lord of the worlds and highlights the fact that for Allah, everything, including giving life to the dead, is easy. The second proof, relating to growth and the production of plants, is illustrated by Allah addressing man thus: "You see the earth becoming dry and lifeless, but when We send down upon it water, it stirs, grows, and produces every kind of beautiful plant." (وَتَرَى الْأَرْضَ هَامِدَةً فَإِذَا أَنزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ وَأَنْبَتَتْ مِنْ كُلِّ زَوْجٍ بَهِيجٍ) (Explanatory note: "ھامِدَة" is also used for a fire that is extinguished and for a part of the earth where grass has turned yellow, dry, and dead. According to Tafseer "Fee Zilal," the intermediate state between life and death is called "ھامِدَة." "اهتزت" is used intensively from the root "ھز" meaning to shake strongly. "ربت" from "ربو" and "علو" denotes increase, growth, and elevation. The word "بھیج" means beautiful, attractive, and charming.) In the next two verses, the Lord of the worlds derives overall conclusions from the aforementioned proofs and states their purpose in five points. 1. The different stages of life of man and plants are mentioned so that you may understand that Allah is the Truth (ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ). Since He Himself is the Truth, His created system is also true and cannot be purposeless. This point is expressed elsewhere in the Quran as: "And We did not create the heavens and the earth...“And what is between them is not in vain; that is the assumption of those who disbelieve.” (Surah Ṣād, 38:27) We have not created the heavens and the earth and all that is between them without purpose; this is the mere conjecture of the disbelievers. Since this universe is not purposeless, and the true purpose of life is not confined to this world, the existence of the Hereafter and the Resurrection is necessarily established. 2. The governing system over this realm of life and death reveals to us this truth: He is the One who gives life to the dead (وَأَنَّهُ يُحْيِي الْمَوْتَىٰ). He is the One who adorns the body of clay with the garments of life and honors the humble sperm with the rank of a complete human being, brings dead lands to life. After witnessing His continuous life-giving activity in this world, can any doubt remain about the Resurrection? (Explanatory Note: Some commentators have understood "أَنَّهُ يُحْيِي الْمَوْتَىٰ" as referring to life on the Day of Resurrection (وَأَنَّ اللَّهَ يَبْعَثُ مَن فِي الْقُبُورِ). The meaning of both phrases is roughly the same, but the difference is that the first refers to the original life, while the second refers to the state of the dead being revived. According to another interpretation, "أَنَّهُ يُحْيِي الْمَوْتَىٰ" points to the continuous life-creating activity of God in this world, and we have based ourselves on this interpretation to establish the proof for Resurrection.) 3. The Lord of the worlds is capable of all things; nothing is impossible for Him (وَأَنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ). Is He not capable of reviving a person after death who transforms lifeless clay into sperm, then nurtures this humble sperm step by step giving new life every day? Is He not capable of giving such all-encompassing life to dry, barren, and inert land, so that in a short time lush and thriving fields appear everywhere? 4. Understand also that a fixed time has been appointed for the end of this world and the beginning of the next, about which there can be no doubt (وَأَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا). 5. All the affairs of this worldly life are in essence a prelude to a result and conclusion; on that Day of outcome, Allah, Glorified be He, will resurrect all those who lie in their graves (وَأَنَّ اللَّهَ يَبْعَثُ مَن فِي الْقُبُورِ). The above five conclusions, some of which are preliminary, some the main subject, some potential conditions, and some factual realities, complement each other and converge at one point: that the Resurrection— the gathering and dispersing of the dead—is not only possible but will indeed occur. Those who doubt life after death continue to witness day and night the life and death of plants, animals, and humans with their own eyes. After this, there is no reason to doubt divine power. Was not man initially created from dust? Then what is surprising if, after dying once and being buried in dust, he is raised again? Do not fresh fields sprout from this dust before our eyes every year? Then what wonder is there if a dead human being rises as a living being from the dust after many years? If they doubt the existence of the Hereafter, they should understand well that the ongoing system of creation in this world indicates that worldly life has a purpose. If it did not, then all business and activity of this world would be futile and meaningless, for this brief life, filled with hundreds of hardships, worries, and pains, would have no value or significance to be the true cause and purpose of this astonishing universe. On this basis, it must be accepted that there surely exists another realm beyond this world, which is far broader, eternal, and everlasting compared to this world, and which is worthy of being the ultimate destination of life.

In the aforementioned verses, within the framework of explaining the reality of the Resurrection, seven stages of human development are enumerated. The first stage is when the human being exists merely as soil; this may refer to the soil from which Adam (علیه السلام) was created. Alternatively, it may indicate that every human being originates from soil, since the components of the نطفہ are derived from human nourishment, and nourishment itself is composed of elements coming from the earth. Although it is indisputable that a significant portion of the human body consists of water, oxygen, and carbon—which are not all directly derived from soil—yet since the essential structural elements of the body stem from it, the statement that the human being is created from soil remains entirely valid. The second stage is that of the نطفہ. The inert soil, trampled underfoot, is transformed into a drop containing minute living elements so small that they can only be observed through a microscope. The male contribution is termed “sperm,” and the female contribution “ovum,” and within a single drop there may exist hundreds of thousands of such elements. It is noteworthy that after birth, human growth is gradual and largely quantitative, whereas in the رحم مادر development occurs through rapid qualitative transformation. The condition of the embryo changes continuously in a remarkable manner, as though something insignificant were transformed within a few months into a highly complex organism. The third stage is that of “علقہ,” the transformed state of the نطفہ, when it assumes the form of a clot resembling a mulberry, referred to scientifically as “morula.” After some time, a hollow space forms around the embryo, marking the beginning of differentiation, a state referred to as “blastula.” In the fourth stage, this mass transforms into chewed‑like flesh (مضغہ), without any clearly defined form of organs. Gradually, a thin outer layer develops, and the organs begin to appear and take shape in accordance with their specific functions. Some embryos, however, fail to undergo complete development and are expelled in an incomplete state, as indicated by (مُخَلَّقَةٍ وَغَیْرِ مُخَلَّقَةٍ), which points to complete and incomplete formation. It is noteworthy that after describing these four stages, the Qurʾān states “لِنُبَیِّنَ لَکُمْ,” indicating that these rapid and astonishing transformations—from a simple drop into a fully developed human being—serve as a clear proof of Divine power. Thereafter, the fifth, sixth, and seventh stages are mentioned, which relate to life after birth: childhood, maturity, and old age. The use of the singular “طِفْلًا” in “ثُمَّ نُخْرِجُکُمْ طِفْلًا,” despite the expectation of a plural form, may be due to its usage as a verbal noun encompassing both singular and plural, or because it refers to the general condition of the embryo prior to manifestation. It should also be observed that the emergence of a child as a living being constitutes in itself a profound transformation, forming a continuation of the developmental stages of the embryo. Likewise, childhood, maturity, and old age represent successive مراحل of this process of human evolution. The reference in the verse to the Resurrection as “بعثت” (raising or bringing to life) may be understood as the final stage in this سلسلة of development. Furthermore, particular attention must be given to the fact that at the time of the revelation of the Qurʾān, no detailed scientific knowledge of embryological stages existed. Thus, the presentation of such مراحل in a manner consistent with later scientific observation stands as a remarkable indication of its Divine origin and a clear proof that its source is وحی الٰہی.

Wherever the Holy Quran mentions the resurrection of man, it undoubtedly refers to both the soul and the body. Those who have limited the concept of resurrection to being only spiritual and believe solely in the survival of the soul have not studied the Quranic verses carefully. Many verses, including the aforementioned ones, clearly explain physical resurrection. Otherwise, the developmental stages of the fetus and the revival of dead lands have no resemblance whatsoever to resurrection or spirituality. Particularly, the last sentence of the verses under discussion, which clearly describes the outcome of this worldly existence, states: (وَاَنَّ اللهَ یَبْعَثُ مَنْ فِی الْقُبُورِ) meaning "Indeed, Allah will resurrect those who are in the graves," since the grave is the place for the body, not the abode of the soul. Essentially, the entire surprise and astonishment of the disbelievers was about physical resurrection. They found it inconceivable how a person, who had been reduced to dust in the earth, could be raised again. The survival of the soul was not only not astonishing but was also acceptable to them (reflect upon this).

"Arzal" is derived from the root "razl," meaning a lowly and undesirable thing. "Arzal al-‘umr" refers to the undesirable period of a person's life, during which, due to old age, he loses his faculties to such an extent that, according to the Holy Qur'an, he forgets his knowledge and experiences and becomes exactly like an illiterate and unintelligent child. Like children, he becomes upset over trivial matters, is happy one moment and angry the next, and completely loses his patience and endurance. In short, he starts behaving like a child. However, the difference is that one does not expect from a child what is expected from an old man, and there is hope that in children, due to growth and development of the soul and body, these states will change. Whereas elderly people are not worthy of such hope, and also, the child’s state is not due to the decline of any excellence, whereas the old man reaches this state after losing all the wealth and possessions of his perfection. In view of these aspects, the condition of the elderly is more unpleasant and regrettable compared to children. Some traditions interpret "arzal al-‘umr" as referring to an age exceeding one hundred years. Reference: Nour al-Thaqalayn, Vol. 3, p. 412. This refers to the general situation, but it is possible that a person may reach this state before a hundred years, and another may not reach it even after a hundred years, remaining fit and active in every respect, especially the great and honored scholars and virtuous people who are generally engaged in acquiring and spreading knowledge. Very few of them are seen to be in this condition. In any case, at this stage of life, one should seek refuge with God. Incidentally, awareness of these facts is enough to remove us from pride and arrogance—what we were before, what we are now, and what we will be in the future. 1. "... 2. ... 3. "Annahu Yuhyi al-Mawta" — Some commentators understand this phrase as referring to the resurrection of human beings on the Day of Judgment (and that Allah will raise those in the graves). The meaning of both phrases is more or less the same; however, the difference is that the first sentence refers to the original life, while the second refers to the state of the dead coming to life. According to another interpretation, the phrase "Annahu Yuhyi al-Mawta" points to the continuous divine creation of life in this world. We have also based our explanation on this interpretation to establish evidence regarding the Resurrection.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

In these verses, mention is made of those people who engage in contentious arguments concerning the origin and return (of human beings) with baseless claims. It is first stated that among the people there is a group who argue about God without any knowledge, guidance, or illuminating book (وَمِنَ النَّاسِ مَنْ یُجَادِلُ فِی اللهِ بِغَیْرِ عِلْمٍ وَلَاھُدًی وَلَاکِتَابٍ مُنِیرٍ). The phrase (وَمِنَ النَّاسِ مَنْ یُجَادِلُ فِی اللهِ بِغَیْرِ عِلْمٍ) has appeared in earlier verses, and here it carries the same meaning as there, with the repetition signifying that the people meant there were different from those meant here. "Tafseer Al-Meezan" and "Kabir" differentiate between these two groups mentioned above; in the earlier verses, the phrase referred to the misguided and unaware common people, whereas in this verse, it refers to elites and prominent individuals. The phrase (لِیُضِلَّ عَنْ سَبِیلِ اللهِ) indicates that the task of this group is to lead others astray from the path of Allah, which clarifies the above distinction. For example, in previous verses, the phrase (یَتَّبِعُ کُلَّ شَیْطَانٍ مَریدٍ) concerning the following of devils makes this meaning more explicit. Regarding the difference between "knowledge" (‘ilm), "guidance" (huda), and "illuminating book" (kitāb munīr), scholars differ in their opinions. In our view, the most accurate understanding is that "knowledge" refers to rational reasoning, "guidance" refers to the direction provided by Allah through the Prophets (peace be upon them), Imams (peace be upon them), and the righteous, and "illuminating book" refers to divine scriptures. In simpler terms, this phrase includes the book, Sunnah, and rational evidence—the three well-known proofs—along with "ijma‘" (consensus), which essentially refers to the Sunnah according to scholars. Thus, all four authoritative proofs (adillah shar‘iyyah arba‘ah) are encompassed. Some commentators interpret "huda" as the spiritual guidance a person attains through self-reformation, piety, and purification of the soul (which, however, resonates with our above understanding). Scientific discussion and deliberation can only be beneficial and fruitful when based on the Book, Sunnah, and rational proofs. After this, one reason for the disregard by these leaders of misguidance is explained succinctly but meaningfully: due to arrogance and ignoring Allah’s words and clear rational proofs, they desire to divert people from the path of Allah (ثَانِیَ عِطْفِہِ لِیُضِلَّ عَنْ سَبِیلِ اللهِ). The word "ثَانِی" derives from "ثَنیٰ," meaning to twist or bend around, and "عطف" means side or aspect. The side "twisting" away from something is a subtle metaphor expressing disregard and neglect. Regarding (لِیُضِلَّ), there are two possible interpretations: One is that it denotes the purpose of their disregard and neglect—is that they, by ignoring divine signs and guidance, aim to mislead others; the second is that it is the result of their disregard—meaning their neglect causes people to be led away from the right path. Thereafter, their end in this world and the Hereafter is described: in this world, humiliation, disgrace, and misery are their destiny, and on the Day of Resurrection We will make them taste a blazing punishment (لَہُ فِی الدُّنْیَا خِزْیٌ وَنُذِیقُہُ یَوْمَ الْقِیَامَةِ عَذَابَ الْحَرِیقِ). Each of them will be told: "What is this for you that you hastened (to it) with your own hands?" (ذٰلِکَ بِمَا قَدَّمَتْ یَدَاکَ) And Allah never wrongs His servants (وَاَنَّ اللهَ لَیْسَ بِظَلاَّمٍ لِلْعَبِیدِ). He does not punish anyone unjustly, nor does He increase punishment without cause. His action is of justice and fairness alone. (Explanatory note: "ظلام" is a form of exaggeration meaning "one who commits great injustice." Since Allah is absolutely just and does not commit injustice, why is this term used? The reason may be that for Allah, unjustly punishing without cause or escalating punishment without cause is equivalent to extreme injustice perpetually.) This noble verse is among those that negate the doctrines of predeterminists who espouse compulsion and affirm justice in Allah’s actions. (For further clarification, see Tafseer Namuna, Volume 2, under Surah Al-Imran, verse 182.)

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

In the previous verses, two groups were mentioned: one, the leaders who mislead, and the other, the followers who are misguided. However, in the verses under discussion, a third group is mentioned, the people of weak faith. The Qur'an thus describes this group, stating that some people worship Allah only with their tongues, while their faith in their hearts is very superficial and weak. (وَمِنَ النَّاسِ مَنْ یَعْبُدُ اللهَ عَلیٰ حَرفٍ) The phrase "عَلیٰ حَرْفٍ" may imply that their faith is verbal and only a slight trace of faith is present in their hearts. Or it may indicate that they do not stand in the center of the circle of faith but rather on an edge or margin. Because one meaning of "حرف" is the edge of a mountain or valley, and it is commonly observed that one who stands on an edge is unstable; with a slight movement, they may slip and fall off the path. This is precisely the condition of those with weak faith who ruin their faith over trivial matters. The Qur'an explains the instability of their faith in this way: if they receive some worldly benefit, they become reassured and calm, considering it proof of the truth of Islam; but if they face trials through loss, deprivation, or hardship, they become profoundly agitated and anxious and then disbelieve. (فَإِنْ اَصَابَہُ خَیْرٌ اطْمَاَنَّ بِہِ وَإِنْ اَصَابَتْہُ فِتْنَةٌ انقَلَبَ عَلیٰ وَجْھِہِ) (Explanatory note: If in this phrase "انقَلَبَ" is taken to mean a reversal or turning back, then the verse may mean that the person turns in the exact opposite direction of faith, as if they were always disconnected from faith.) In other words, they accepted religion and faith as a means to achieve material benefits; if their goal was fulfilled, then the religion was true, otherwise false and baseless. Ibn Abbas and other early exegetes have explained the occasion of revelation of this verse as follows: Sometimes a group of Bedouins would come to the presence of the Prophet, and if their hearts’ desires were fulfilled — such as their livestock giving good offspring, having male children, and increase in wealth — they would happily embrace Islam and join the Prophet’s circle of devotion; but if otherwise, for example if girls were born, someone got ill, or there was some loss in their wealth or livestock, satanic whispers would enter their hearts, and they would say that this religion, which they had accepted, was responsible for all these calamities, and as a result, they would turn away from the faith. (Reference: Tafsir Khwarizmi, Vol. 23, p. 13, and Tafsir Qurtubi, Vol. 6, p. 4409) A noteworthy point is that the Qur'an terms their material interests as "good" (خیر) and the failure to obtain these as a trial or test (فتنہ), not as "evil" (شر). This indicates that the Qur'an clarifies that worldly misfortunes are not evil or corruption but rather means of trial and testing. At the end of the verse, it states: "Thus, they lose both this world and the Hereafter" (خَسِرَ الدُّنْیَا وَالْآخِرَةَ). This is the manifest loss and harm, that both the worldly life and the Hereafter are ruined. (ذٰلِکَ ھُوَ الْخُسْرَانُ الْمُبِینُ) The reality is that all the aforementioned types of people view religion through the lens of material benefits and consider the attainment of material interests as proof of the religion’s truth. Such people, who excessively exist even today and have existed in every era, in essence corrupt their faith by associating it with idolatry and polytheism; their idols, however, are their wives, livestock, or other gains. It is evident that such faith is more fragile than a spider’s web. Some interpreters have understood this verse to refer to the hypocrites; however, in our view, the hypocrites whose hearts have no faith at all cannot be counted under this verse, otherwise the apparent meaning of the verse would be contradicted. This is because words such as "مَنْ یَعْبُدُ اللهَ" (who worships Allah), "اطْمَاَنَّ بِہِ" (becomes reassured by it) and "انقَلَبَ عَلیٰ وَجْھِہِ" (turns away) indicate that those people mentioned in this verse have a weak faith in their hearts. Therefore, if weak-faith hypocrites are included, it is not objectionable. Then, after discussing the defective faith of this group, especially their turning away from Tawhid (Oneness of Allah) and faith in Allah, it states: "They call upon besides Allah those who neither harm them nor benefit them." (یَدْعُوا مِنْ دُونِ اللهِ مَا لَایَضُرُّہُ وَمَا لَایَنْفَعُہُ) If they truly desire material benefits and seek to avoid harm, and their criterion for the truth of any religion is based on this, then why do they incline towards idol worship, since idols can neither give benefit nor cause harm to anyone? Idols devoid of any capability cannot affect a person’s life in any way; indeed, this is a profound misguidance. (ذٰلِکَ ھُوَ الضَّلَالُ الْبَعِیدُ) Their deviation from the right path has become so great that the hope for guidance again is very slim. The verse then proceeds to describe their worse condition.The statement is then made: "They call upon one whose harm is closer than benefit to him (يَدْعُوا لَمَنْ ضَرُّهُ أَقْرَبُ مِنْ نَفْعِهِ)" because these fabricated idols degrade the intellectual path of those people in this world and lead them toward absurdities, and in the Hereafter, they give them the gift of burning fire. Indeed, this corresponds to the verse of Surah Al-Anbiya, number 98: "إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ" “Indeed, you and what you worship besides Allah are the fuel of Hell; you will be among its sufferers.” At the end of this noble verse, it is said: "Are they [then] the worst in position and the most astray in [way]?" (لَبِئْسَ الْمَوْلَىٰ وَلَبِئْسَ الْعَشِيرُ). Here a question arises: in the previous verse, it was stated that idols neither benefit anyone nor cause harm, but in the subsequent verse, it is said that their harm is closer than their benefit. Does this mean these two verses contradict each other? The answer can be found in our everyday discourse. Often, we perceive something as completely devoid of any good qualities and then extend this perspective further to call it a source of harm and damage. For example, we say, "Do not increase interaction with a particular person because he can neither help you in this world nor in the Hereafter," and then to emphasize their negative attributes, we say, "Rather, he is the cause of your misfortune and humiliation." Moreover, the comparison of their not causing harm to anyone refers to their inability to cause damage to their opponents, but the harm mentioned is a natural and inherent harm that befalls those who worship them. Regarding the form of the comparative verb, as in "أَقْرَب" (closer), it has been previously explained that it is not necessary that in the comparison between two items—for example, if we say that enduring patience in avoiding sin for a short while is better than the fire of Hell—this does not mean that there is any good in the fire of Hell to begin with. It simply means that the fire of Hell is entirely devoid of any good. The above interpretation of this noble verse has been explained by Al-Tusi in "Tibyan" and by Al-Tabarsi in "Majma' al-Bayan." However, some exegetes, such as Fakhr al-Din, have pointed out that the two verses under discussion refer to different idols: the first verse mentions idols made of stone, wood, and other inanimate, insentient objects, while the second verse mentions human-like tyrannical idols. The former cannot cause any harm or benefit, whereas the latter, being "misguided leaders," can cause harm but not benefit; even if they have some minor good qualities, these are insignificant compared to the harm they inflict. To support this view, they cite the phrase "لَبِئْسَ الْمَوْلَىٰ وَلَبِئْسَ الْعَشِيرُ," so no contradiction remains. (Explanatory note: However, the esteemed author of "Al-Mizan" interprets "يَدْعُو" as meaning "he says," which is far from the apparent meaning of the verse.) The style of expression in the Holy Quran is such that comparison between good and evil is made so that the conclusion becomes clear and unambiguous. Therefore, in the last verse under discussion, it is stated: "Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow" (إِنَّ اللهَ يُدْخِلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ). Their conduct is very clear, their beliefs and practical principles are well-defined, their protector is Allah Himself, and their companions and supporters are the Prophets, the martyrs, the righteous, and the angels. “Indeed, Allah does what He intends” (إِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ). To give such a high and excellent reward is as easy for Him as to punish the obstinate and stubborn polytheists and their misleading leaders with terrible penalties. In the above comparison, those who only verbally profess faith stand on the edge of religion and are easily swayed away by minor doubts and suspicions. Moreover, they have no righteous deeds. But the righteous and believers are at the center of Islam’s circle; no test is strong enough to shake them. Their faith has strong roots, and their righteous deeds are like sweet fruits evident on their branches. This is one aspect of the meaning of the verses under discussion. The other aspect is that the idols worshipped by the misguided groups have no capability whatsoever; rather, they cause destruction and harm, while the protector of the believers is the Owner of Power, who provides various kinds of blessings for them.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

Regarding the above-mentioned verses, the occasion of revelation for the first verse has been explained by some exegetes as follows: The tribes of "Bani Asad" and Bani Ghatafan, with whom the Messenger of Allah had a treaty, some of their people came to the Prophet and said, "We fear that Allah may cease to support Muhammad, and in that case, we will be cut off from our Jewish allies and will not be able to obtain food and drink from them." Accordingly, this verse was revealed, warning them and severely reprimanding them. Some other exegetes have stated in connection with the occasion of revelation that a group of Muslims, agitated and restless due to intense anger against the disbelievers and eager to take action, were saying, "Why is Allah's promise of support for the Prophet Muhammad (صلى الله عليه وآله وسلم) not being fulfilled?" Accordingly, this verse was revealed, rebuking them for their impatience. (Explanatory note: Refer to the tafsirs of Abul-Futuh al-Razi and Fakhr al-Din al-Razi.)

In the previous verses, discussion was about people with weak faith; in the verses under review, the same subject is addressed from another perspective. Whoever is under the misconception that Allah will not help His Prophet in this world and the Hereafter, and is writhing in anger and distress, let him do whatever he can—even if it means tying a rope from the roof of his house and hanging from it, ending his life and reaching the valley of death—and then see whether such a deed brings him peace of heart. (مَنْ كَانَ یَظُنُّ اَنْ لَنْ یَنصُرَہُ اللهُ فِی الدُّنْیَا وَالْآخِرَةِ فَلْیَمْدُدْ بِسَبَبٍ إِلَی السَّمَاءِ ثُمَّ لِیَقْطَعْ فَلْیَنظُرْ ھَلْ یُذْھِبَنَّ کَیْدُہُ مَا یَغِیظُ) This interpretation has been presented as a noteworthy possibility by great exegetes. (For reference: see Tafseer Majma‘ Al-Bayan, Tabyan, Fakhr al-Din al-Razi, Abu al-Futuh al-Razi, Safi, Qurtubi, and Al-Mizan.) According to this interpretation, the pronoun in "لَنْ یَنصُرَہُ اللهُ" refers to the Holy Prophet Muhammad صلى الله عليه وآله وسلم, and "سماء" (Samaa’) here means the roof of the house (because the word “Samaa’” is used for anything that is above). "لِیَقْطَعْ" refers to suffocation, cessation of breathing, and reaching the state of death. There are other possibilities as well, but mentioning all is unnecessary; only two are notable: 1. The word (سماء) refers to the sky. Those who think that Allah will not help His Prophet should go towards the sky—that is, climb up to the sky—hang a rope there and make a noose, then hang themselves between heaven and earth so that their breath ceases (or hanging there, cut the rope and fall down). Then see if this relieves their anger. 2. Another possibility is that the pronoun does not refer to the Prophet Muhammad صلى الله عليه وآله وسلم but rather to the persons who have this doubt. Thus, the meaning of the verse would be: those individuals who believe that God does not help them and that their provision is cut off because of their faith—let them do whatever they can, go to the sky, hang themselves with a rope, then cut the same rope and fall—will that calm their anger? It is noteworthy that all the commentators have shed light psychologically on those weak-hearted, easily irritated, and weak-faith individuals who, when their condition reaches such an extremity that they find no way forward, become frantic and irrational. Sometimes they start hitting walls, sometimes they wish the earth would break and swallow them. Ultimately, in order to extinguish their rage and wrath, they contemplate suicide, though none of these actions can solve their difficulty. On the contrary, if they exhibit patience and forbearance, trust in Allah, develop self-confidence, and face problems with steadfastness, the solution to their problems is certainly possible. The following verse summarizes the meaning of all the previous verses: thus, We have sent down the Qur’an in clear signs (وَکَذٰلِکَ اَنزَلْنَاہُ آیَاتٍ بَیِّنَاتٍ). While presenting arguments about the existence of resurrection and the Day of Judgment, it mentions the embryonic stage of humans, growth of plants, maturation, and the greening and flourishing of dead lands. There are also proofs of the inefficacy of idols, and finally, mention of those who consider religion as a means for material gain. The verse concludes by stating that clear and manifest signs alone are not sufficient; rather, acceptance of the truth requires mental preparedness: “And indeed, Allah guides whom He wills” (وَاَنَّ اللهَ یَھْدِی مَنْ یُرِیدُ). We have often said that Allah’s will and desire do not occur without any cause; He is Wise and Disposer, and all His actions occur according to specific laws. Whoever rises for Jihad on His path and sincerely desires guidance, He provides clear guidance to him. (Explanatory note: Regarding the phrase "اَنَّ اللهَ یَھْدِی مَنْ یُرِیدُ", it is commonly understood that its subject is omitted, and the complete form is likely: "الأمر أن الله يهدی من یرید". Another possibility is that the word "أنَّ" (with both fatḥa and kasra on the alif) means "verily," and a word may be omitted between its parts.) The last verse under discussion refers to six different religions, among which are Muslims and believers: the People of Faith, Jews, Sabians, Christians, Magians, and polytheists. On the Day of Resurrection, Allah will judge among them and separate the truth from falsehood. (إِنَّ الَّذِینَ آمَنُوا وَالَّذِینَ ھَادُوا وَالصَّابِئِینَ وَالنَّصَارٰی وَالْمَجُوسَ وَالَّذِینَ اَشْرَکُوا إِنَّ اللهَ یَفْصِلُ بَیْنَهُم یَوْمَ الْقِیَامَةِ) Among the names mentioned for the Day of Judgment are “Day of Separation” (یوم الفصل), meaning the day when truth will be clearly distinguished from falsehood; “Day of Manifestation” (یوم البروز), when hidden realities will be revealed; and the day when all disputes will cease. Surely, on that day all differences will be wiped away because He is the Witness over all things. (إِنَّ اللهَ عَلیٰ کُلِّ شَیْءٍ شَھِیدٌ)

The connection of this noble verse with the previous verse is as follows: In the previous verse, the guidance for those who seek it was mentioned, since not every heart desires guidance, and prejudice, stubbornness, and blind imitation are the greatest obstacles to attaining guidance. Therefore, it is stated that these divisions and differences will remain until the Day of Resurrection; only on that day will all hidden truths become clear, and the disputes will end. Moreover, the earlier verses spoke about three kinds of people: first, those who argue about God and the Resurrection without any evidence or proof; second, those who mislead others; and third, weak believers who are like leaves blown by the wind, shifting here and there. In this verse, some groups opposing the believers are given as examples. Regardless, the previous verses discussed the purposes and objectives of the Resurrection, while this verse says that one purpose of the Resurrection is to completely eliminate disputes and bring about unity.

In the entire Holy Qur’an, the word "مجوسی" (Majusi) appears only in this verse. In this context, the Majus are included among the followers of revealed religions in contrast to the polytheists. It is inferred that the Majus must have been followers of some prophet and some religion. However, in modern Zoroastrian history, there is no mention of the Majus, and historians have dated Zoroaster (Zarathustra) to eleven or six to seven centuries before Jesus (peace be upon him) (I’lam al-Qur’an, p. 500). This surprising discrepancy shows how ambiguous Zoroastrian history is. It is well known that Zoroaster had a book named "Avesta," which disappeared at the time of Alexander the Great’s conquest of Iran and was rewritten during the Sassanian kings’ era. (Reference: Tafsir al-Mizan, vol. 14, p. 392) There is little detailed information about the beliefs of the Zoroastrians; however, the doctrine of two principles (good and evil, or light and darkness) is famous. The god of good and light is called "Ahura Mazda," and the god of evil and darkness is "Ahriman." They respect the four elements—air, water, earth, and fire—and have a special attachment to fire. Wherever they are, they build small fire temples. For this reason, they are also called fire-worshippers (آتش پرست). Some consider the term "مجوس" (Majus), used for the scholars and leaders of this religion, to be derived from "مغ" (Mugh). The word "موٴبد" (Mobed), currently used for their scholars, originally comes from "مغود" (Moghd). In Islamic traditions, they are described as the followers of a prophet (peace be upon him), but later they deviated and adopted polytheistic beliefs. According to one tradition, some polytheists of Mecca asked the Messenger of Allah to allow them to pay jizya (tribute) so that they might be permitted to keep idol-worship. The Prophet said, “I do not accept jizya from anyone except the People of the Book.” They objected, “But you take jizya from the Majus of Hejaz.” Then he said: "انّ المجوس کان لھم نبی فقتلوہ وکتاب احرقوہ" “The Majus had a prophet whom they killed, and they had a book which they burned.” (Reference: Wasa’il al-Shi’a, vol. 11, chapters of Jihad against the enemy, chapter 49, p. 96) Another narration from Asbagh ibn Nabata says that once Imam Amir al-Mu’minin (peace be upon him) said from the pulpit: "سلونی قبل ان تفقدونی" “Ask me what you want before you lose me among yourselves.” The well-known hypocrite Ash’ath ibn Qays stood up and asked: “O Commander of the Faithful, how can jizya be taken from the Majus when they are neither followers of any prophet nor followers of any book?” He (peace be upon him) replied: "قد انزل الله الیھم کتاباً وبعث الیھم نبیاً" “Indeed, Allah sent down a book upon them and sent a prophet to them as well.” (Reference: Wasa’il al-Shi’a, vol. 11, chapters of Jihad against the enemy, chapter 49, p. 96) Imam Sajjad, Ali ibn al-Husayn (peace be upon them), has narrated from the Prophet Muhammad (peace and blessings be upon him and his family) that he said: "سنّوا بھم سنّة اھل الکتاب، یعنی المجوس" “Treat the Majus like the People of the Book.” (Reference: Wasa’il al-Shi’a, vol. 11, chapters of Jihad against the enemy, chapter 49, p. 96) It should be noted that the plural of Majus is "مجوس" (Majus).

From the above-mentioned verse, it can be understood in summary that the Sabians were also followers of some heavenly religion, especially since they are mentioned among the Jews and Christians. Some exegetes consider them to be the followers of Prophet Yahya ibn Zakariya (peace be upon him), whom the Christians call John the Baptist. According to other exegetes, the Sabians are those people who mixed the beliefs of Jews and Christians to form a new religion. Therefore, these people are considered intermediaries between the two. The "Sabians" hold a particular reverence for flowing water, which is why most of their settlements are located on the banks of large rivers. Some exegetes have also accused them of star worship, although the above-mentioned noble verse does not indicate this, as they are not mentioned among the polytheists. (For further clarification, please refer to the commentary of Surah Al-Baqarah, verse 62, in the first volume of Tafseer Namoonah.)

The aforementioned verse mentions five distorted sects, and their order is likely arranged according to the degree of deviation from Tawhid. After the Muslims, the Jews are mentioned first because their deviation from Tawhid is relatively lesser. Next are the Sabians, whose beliefs are intermediate between those of the Jews and the Christians, thus they are second. Third are the Christians who believe in the Trinity. Following them are the Magians, who divide the entire world into two parts of good and evil and believe in two principles for each domain. Lastly, the idolaters and polytheists, who are completely opposed to Tawhid, are mentioned.

The previous verses discussed the origin and return, and the verse under discussion completes this subject by presenting the issue of monotheism and the knowledge of God. Addressing the Prophet Muhammad (peace be upon him), it is said: Do you not see that those who are in the heavens and those who are on the earth, all prostrate before Allah? And the sun, the moon, the stars, the mountains, the trees, and the moving creatures also do so (اَ لَمْ تَرَ اَنَّ اللهَ یَسْجُدُ لَهُ مَن فِی السَّمَاوَاتِ وَمَن فِی الْاَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ). And many people also prostrate, while many others deny and deserve punishment when it is decreed upon them (وَکَثِیرٌ مِنَ النَّاسِ وَکَثِیرٌ حَقَّ عَلَیْہِ الْعَذَابُ). Then it is said: "These people have no status before God, and whoever is disgraced in the presence of God has no one to honor him, nor does he attain happiness and reward" (وَمَن یُھِنِ اللهُ فَمَا لَهُ مِنْ مُکْرِمٍ). "Indeed, Allah does whatever He wills." He honors the believers with dignity and respect and humiliates the deniers (اِنَّ اللهَ یَفْعَلُ مَا یَشَاءُ).

In various verses of the Qur'an, it is mentioned that all beings perform prostration, glorification, praise, and prayer. It is clarified that the aforementioned four acts of worship are not exclusive to humans alone, but even inanimate objects participate in them. Although in Surah Ar-Ra'd (Volume 5) and Surah Al-Isra (Volume 6), in verses 5 and 44 respectively, we have somewhat discussed this same subject while explaining these verses, here too, due to the importance of the issue, we wish to make some indications. The prostration mentioned in the verse under discussion is of two types: either all things in the universe perform *sajdat at-takwini* (prostration of creation) or *sajdat at-tashri'i* (prescribed prostration). According to the laws of nature and the system of causes, every thing, without any condition, accepts the truth with utmost humility and submission in its function, which is *sajdat at-takwini*. Not a single particle of the universe is exempt from this, even the cells of the brains and all the particles of the bodies of great disbelievers like Namrud and Pharaoh continued performing this prostration. One group of researchers holds the view that all particles of the universe possess a kind of perception and consciousness, and for this reason, they express the praise and glorification of Allah through their language of state. This is their prostration and prayer (we have explained this same concept under the exegesis of Surah Al-Isra, verse 44). And if the consciousness of the particles is not accepted, then it is still not deniable that the particles continue functioning under the special system of the universe. However, *sajdat at-tashri'i* is the prostration performed with knowledge and awareness by rational beings in the presence of the Lord of Glory. Here a question arises: Human beings are also part of this universe, and since the above-mentioned verse refers to the prostration of the entire universe, humans are included in this prostration. Then why is human prostration mentioned separately? With a little attention, the answer becomes quite clear, which is that the word "prostration" in this verse encompasses both *sajdat at-takwini* and *sajdat at-tashri'i*. Accordingly, for the sun, moon, stars, mountains, trees, and animals it refers to *sajdat at-takwini*, but for humans it refers to *sajdat at-tashri'i*, which many perform, while some neglect it and thus become the subject of "كَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ" (many are deserving of punishment). We know that the use of one word in a comprehensive and broad meaning, even if it has multiple specific references, does not cause any contradiction. This principle is accepted even by those who do not consider the use of a common word in several meanings to be correct, let alone those who accept it (please consider this carefully).

Indeed, the phrase (یَسْجُدُ لَہُ مَنْ فِی السَّمَاوَاتِ ...) includes the angels; however, the question arises as to whether their prostration is “تکوینی” or “تشریعی.” If one considers that angels possess intellect, awareness, and a degree of volition, then their prostration appears to be “تشریعی” in nature; that is, it is performed consciously, with humility and devotion, as an act of obedience. It is stated in Sūrah al‑Taḥrīm, verse 6: “لَا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ,” meaning that they do not disobey الله in what He commands them and they carry out whatever they are instructed.

1. Considering the phrase "مَنْ فِی الْاَرْضِ," it can be said that it includes humans as well. But then why does "كثيرٌ مِنَ النَّاسِ" follow? The answer is that the phrase "كثيرٌ مِنَ النَّاسِ" is mentioned to clarify the phrase "مَنْ فِی الْاَرْضِ," meaning that there are two groups dwelling on the earth: one is the group of believers who submit before Allah Almighty, and the other is the group of rebellious disbelievers. Some exegetes have expressed another view, that the phrase "مَنْ فِی الْاَرْضِ," which has a general sense, refers to the "cosmic prostration" (سجود تکوینی), which includes every part of the existence of all humans, even disbelievers, while the phrase "كثيرٌ مِنَ النَّاسِ" refers only to the "legislated prostration" (سجود تشریعی), in which their actions differ. Another possibility is that "مَنْ فِی الْاَرْضِ" originally refers to the angels dwelling on the earth, just as "مَنْ فِی السَّمَاءِ" refers to the angels dwelling in the heavens, and "كثيرٌ مِنَ النَّاسِ" refers to the human beings residing on the earth. 2. The verse under discussion mentions those dwelling in the heaven and the earth, but why not mention the heaven and the earth themselves? The answer is that by mentioning the "نجوم" (stars), the heaven is implicitly referenced, and by mentioning the "جبال" (mountains), an important part of the earth, the earth itself is thereby indicated. 3. The last question is why the verse begins with "ألم تر" ("Do you not see?"), since the cosmic prostration of creatures cannot be seen with the eye. The answer is that in the Arabic language, "رؤیت" (seeing) also carries the meaning of "knowledge." Moreover, sometimes very clear realities are mentioned under the category of observation, for example, "Do you not see that such a person is very jealous and miserly," or "such a person is learned and just," although qualities such as jealousy, miserliness, knowledge, and justice are not visible to the eye; in fact, these words here refer to the perception of knowledge and certainty.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

Some among the Shīʿī and Sunnī commentators have narrated the occasion of revelation (shaʾn al‑nuzūl) of the first of the aforementioned verses as follows: during the Battle of Badr, on the side of the Muslims, Amīr al‑Muʾminīn, Ḥamzah, and ʿUbaydah ibn al‑Ḥārith ibn ʿAbd al‑Muṭṭalib entered the میدان of combat and slew Walīd ibn ʿUtbah, ʿUtbah ibn Rabīʿah, and Shaybah ibn Rabīʿah. Upon this event, the verse was revealed, recounting the deed of these مجاہدین. Abū Dharr al‑Ghifārī used to swear that this verse was revealed concerning these valiant individuals. However, it has been repeatedly emphasized that the specification of a verse to a particular instance or group does not affect its general meaning.

In the preceding verses, a group from among the believers and various groups from among the disbelievers have been mentioned. In this verse, it is stated that the believers and the non‑believers are disputing concerning their Lord: (ھٰذَانِ خَصْمَانِ اخْتَصَمُوا فِی رَبِّھِمْ). It should be noted that “خصمان” is in the dual form, whereas “اختصموا,” its verb, is in the plural form; this is because the opposition is not between two individuals but between two groups, and moreover, these opposing sides do not represent merely two simple entities, but consist of several groups, each contending with the others. On one side stand five groups of disbelievers, and on the other side one group of believers. Upon reflection, it becomes evident that the foundation of اختلاف among all religions lies in اختلاف concerning the Essence and Attributes of the Lord, and consequently these disagreements extend to prophethood and the Hereafter. Therefore, there is no reason to assume that the term “دین” is implied here, or to interpret the dispute as being about the religion of their Lord. In reality, the root and foundation of all اختلاف lies in اختلاف concerning توحید, and in essence all distorted and altered false religions are afflicted with some form of شرک, the آثار of which are apparent in all their beliefs. In the subsequent verse, six types of punishment are described for the disbelievers—those who knowingly and deliberately deny the truth. First, their garments are mentioned: (فَالَّذِینَ کَفَرُوا قُطِّعَتْ لَھُمْ ثِیَابٌ مِنْ نَارٍ), meaning that garments of fire will be prepared for them. This may signify either that pieces of fire will be fashioned into garments or that fire will envelop them on all sides like clothing. Second, “حمیم” is mentioned, that is, boiling liquid, which will be poured over their heads: (یُصَبُّ مِنْ فَوْقِ رُئُوسِھِمْ الْحَمِیمُ). This burning liquid will affect both their outward and inward being, melting what is within their bodies as well as their skin: (یُصْھَرُ بِہِ مَا فِی بُطُونِھِمْ وَالْجُلُودُ). Third, instruments of punishment are described: (وَلَھُمْ مَقَامِعُ مِنْ حَدِیدٍ), meaning iron maces or whips prepared for striking and restraining them. Fourth, whenever they attempt, out of distress, to escape from the Fire, they will be returned to it and addressed: (کُلَّمَا اَرَادُوا اَنْ یَخْرُجُوا مِنْھَا مِنْ غَمٍّ اُعِیدُوا فِیھَا وَذُوقُوا عَذَابَ الْحَرِیقِ), commanding them to taste the burning punishment. Thereafter, in contrast, the verse describes the prosperity and reward of the believers and the righteous so that the distinction between the two groups may become clear. The rewards of the believers are presented in five درجات. First, it is stated: (إِنَّ اللهَ یُدْخِلُ الَّذِینَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِی مِنْ تَحْتِھَا الْاَنْھَارُ), indicating that, in contrast to the punishment of fire for the disbelievers, the believers will reside in gardens beneath which rivers flow. Second, their adornment and attire are described: (یُحَلَّوْنَ فِیھَا مِنْ اَسَاوِرَ مِنْ ذَھَبٍ وَلُؤْلُؤًا وَلِبَاسُھُمْ فِیھَا حَرِیرٌ), meaning they will be adorned with bracelets of gold and pearls and clothed in silk garments. Third, they will be adorned with these excellent garments and ornaments that were restricted in this world due to their potential for arrogance and social disparity; in the next world, such restraints no longer apply. However, it must be remembered that the realities of that world are entirely distinct from those of this world, and the meanings conveyed through familiar expressions reflect only approximations of far more exalted realities. Fourth and fifth, their rewards are purely spiritual: (وَھُدُوا إِلَی الطَّیِّبِ مِنَ الْقَوْلِ), meaning they will be guided to pure and uplifting speech—words that nourish the soul and elevate it toward perfection—and (وَھُدُوا إِلَی صِرَاطِ الْحَمِیدِ), meaning they will be guided to the path leading to the pleasure and قرب of الله. Thus, they are guided to the path of knowledge of God, nearness to Him, and spiritual realization, attaining the highest درجات of spiritual delight. According to a narrated interpretation, “الطیب من القول” refers to توحید and اخلاص, and “صراط الحمید” refers to ولایت and acceptance of the divinely appointed leadership; this represents an exemplary application of the verse. From the context of these verses and their various interpretations, it becomes clear that these severe and painful punishments are for those disbelievers who engage in dispute concerning الله and lead others astray. Among these leaders of disbelief are those who stood in opposition during the Battle of Badr against Imam ʿAlī (علیه السلام), Ḥamzah, and ʿUbaydah ibn Ḥārith.

In the previous verses, the discussion was about disbelievers in general. However, in this verse, a specific group among them is mentioned—those who committed disobedience and grave sins, particularly obstructing the sacred gatherings of Masjid al-Haram and the great congregation of Hajj. Therefore, it is stated: "Indeed, those who disbelieve and prevent others from the way of Allah (إِنَّ الَّذِينَ كَفَرُوا وَيَصُدُّونَ عَنْ سَبِيلِ اللهِ)." Thus, they prevent the believers from the center of monotheism, Masjid al-Haram. This is the center which We have made equal for all people, whether they are local residents or come from elsewhere: "and [from] al-Masjid al-Haram, which We have made for the people [a place of] standing - for whoever [intends] therein to compete or to observe [iḥrām]" (وَالْمَسْجِدِ الْحَرَامِ الَّذِي جَعَلْنَاهُ لِلنَّاسِ سَوَاءً الْعَاکِفُ فِیہِ وَالْبَادِ). Therefore, whoever turns away from this right and stains his hands with injustice, We will make him taste a painful punishment: "And whoever intends within it [iḥrām] to cause deviation [iḷḥād] - We will make him taste of a painful punishment" (وَمَنْ یُرِدْ فِیہِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْہُ مِنْ عَذَابٍ اَلِیمٍ). The reality is that this group of disbelievers committed, besides denial of the truth, three major sins: 1. Obstructing the way of Allah, faith, and obedience to God. 2. Preventing pilgrims and worshipers from reaching the Sanctuary of Allah and asserting their own superiority over it. 3. Commerce of oppression, deviation, and sin in this sacred land; hence, Allah will punish this group, who deserve a painful punishment.

In this verse, the mention of disbelief concerning the said group appears in the past tense, whereas the act of obstructing the path of truth is expressed in the present tense. This indicates that their disbelief is long‑established and rooted in the past, while their efforts to hinder people from the path of truth are continuous and ongoing. In other words, since “کفر” pertains to belief and constitutes a fixed and established state, it is expressed in the past tense; whereas “صدّ عن سبیل الله” represents an active, ongoing behavioral condition, and is therefore conveyed in the present tense.

This refers to placing any kind of obstacle in the path of ایمان and righteous deeds, whether it takes the form of mere dissemination and propaganda or manifests through practical actions; all such forms are included within its scope.

The interpretations of the phrase "سَوَاءً الْعَاکِفُ فِیہِ وَالْبَاد" differ among commentators. Some believe that it means that in this center of monotheism, the right to receive worship is equally granted to all, and no one has the right to interfere in the affairs of others before the House of God with regard to performing the rituals of Hajj or other acts of worship. However, some have extended this meaning beyond acts of worship to include all rights, i.e., that all have equal rights to live in Mecca and its surroundings. On this basis, some jurists have issued a ruling that buying, selling, or renting houses in Mecca is prohibited, citing this verse as evidence. Some narrations also forbid preventing the visitors to the Sacred House from staying in the houses of Mecca; however, some prohibitions are based on sanctity, while others are founded on dislike. In Letter No. 67 of Nahj al-Balagha, the Commander of the Faithful (peace be upon him) wrote to Qutham ibn Abbas, the governor of Mecca during his time, stating: "Order the people of Mecca that they do not take rent from those who reside there, for Allah, Glorified and Exalted is He, says: سَوَاءً الْعَاکِفُ فِیہِ وَالْبَاد — the resident and the traveler both have rights." Here, "عاکف" refers to the locals, and "بادی" refers to those who come from various regions for Hajj. There is also a similar narration from Imam al-Sadiq (peace be upon him): "In the early days of Islam, the houses in Mecca did not have doors; the first person to install a door on his house was Mu'awiyah ibn Abi Sufyan. It is not appropriate for anyone to prevent the pilgrims from entering the houses and residences of Mecca." From such narrations, it is understood that the visitors to the House of God have the right to benefit from the courtyards of houses until the completion of the Hajj rituals. However, this ruling relates to the subsequent discussion about whether the term "Masjid al-Haram" in the noble verse refers only to the precincts of the mosque or to the entire city of Mecca. If only the Masjid al-Haram is intended, then this ruling would not apply to the houses of Mecca. But if the entire city is included in the meaning of the verse, then the issue of buying, selling, or renting houses arises. Nevertheless, according to our view, since this meaning is not fully established based on jurisprudential sources and tafseer, it is difficult to impose a prohibition on the houses of the entire city. Still, there is no doubt that the people of Mecca should provide maximum facilities to the visitors to the House of Allah and should not assert proprietorship over the matter of houses. The letter of Nahj al-Balagha and other narrations apparently point to this meaning, and the opinion of prohibition is not considered highly authoritative by Shia and Sunni jurists alike (for further clarification, see Jawahir al-Islam, vol. 20, p. 48). However, it is also confirmed that no person has the right to create even the slightest obstacle for the visitors under the pretext of being a custodian or administrator of the House of Allah, nor to exploit this center of Islam for their own propaganda.

Some commentators hold that “المسجد الحرام” refers specifically to the physical boundaries of the mosque itself, whereas others interpret it as encompassing the entire city of Makkah. As evidence, they cite the verse from Sūrah Banī Isrāʾīl concerning the Miʿrāj of the Prophet صلى الله علیه وآلہ وسلم. According to certain exegetical works, the verse of Miʿrāj explicitly states that the journey began from المسجد الحرام, while historical reports indicate that it commenced from the house of Khadījah al‑Kubrá, from Shiʿb Abī Ṭālib, or from the house of Umm Hānī. On this basis, it is argued that المسجد الحرام refers to Makkah as a whole. However, in our view, since the explicit wording “المسجد الحرام” occurs in the verse, there is no sufficient justification to depart from its apparent meaning, nor is there any decisive evidence to reinterpret it otherwise. Therefore, it must be accepted that the beginning of the Miʿrāj took place from المسجد الحرام itself. Nevertheless, the aforementioned narrations may suggest that the ruling under discussion extends to all the dwellings of Makkah. The reason for this is that the ruling appears to be of a recommended (استحبابی) nature, and there is no objection to extending the scope of a recommended ruling on the basis of contextual appropriateness.

Linguistically, the term “الحاد” denotes deviation from the path of moderation toward one side or the other. For this reason, the grave is referred to as “لحد,” since it is carved laterally within the excavation, inclining away from the central line. Accordingly, in the verse, “الحاد” signifies that the disbelievers, through ظلم, deviate from moderation and commit acts of disobedience within this sacred land. Some commentators, however, have interpreted ظلم in this context specifically as “شرک,” while others have extended it to include, in addition to شرک, the act of declaring what is unlawful to be lawful. Yet others have adopted a broader understanding, incorporating every prohibited act within the meaning of ظلم—even such behaviors as abusive language, verbal misconduct, and unjust treatment of subordinates. According to this view, even minor sins committed within this sacred precinct incur particularly severe consequences and punishment. A narration from Imam Ṣādiق (علیه السلام) relates that a companion asked him about the interpretation of this verse, and he responded: “کلّ ظلمٍ یظلم الرجل نفسہ بمکة من سرقة او ظلم احداً او شیء من الظلم فانّی اراہ الحاداً,” meaning that any ظلم a person commits against himself in Mecca—whether theft, injustice toward others, or any form of wrongdoing—constitutes “الحاد” in his view. For this reason, the Imam is reported to have discouraged extended residence in Mecca, on account of the greater severity of punishment for sins committed there. Numerous other narrations also support this interpretation, which accords with the general and comprehensive meaning of the verse. On this basis, some jurists have ruled that if an individual commits a sin within the sacred precinct that carries a prescribed punishment (ḥadd), an additional disciplinary penalty (تعزیر) may also be applied, deriving this from the phrase “نُذِقْہُ مِنْ عَذَابٍ أَلِیمٍ.” In light of this discussion, interpretations that restrict ظلم merely to specific acts—such as hoarding or entering the ḥaram without iḥrām—should be understood as identifying particular instances rather than limiting the broader scope of the verse, for there is no evident basis for confining its comprehensive meaning.

See ayat 28 for tafseer.

See ayat 28 for tafseer.

In the previous verse, the discussion was about the visitors of Masjid al-Haram and the House of God. In the verse under discussion, first, a brief history of the construction of the Ka‘bah by the hand of Prophet Ibrahim Khalilullah is presented, followed by the obligation (wujub) of Hajj, its philosophy, and some rules of this great act of worship. In other words, the previous verse serves as an introduction to clarify the various aspects of this verse. At the beginning of the verse, while narrating the event of the reconstruction of the Ka‘bah, it is stated: "Remember when We appointed for Ibrahim the site of the House..." (وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ). The word "bawwa’a" comes from the root "bawā’," meaning that a place is made equal, level, or suitable for a building. Subsequently, this word came to mean the preparation of a site for the construction of a building. According to the narrations of the exegetes, in this verse "bawwa’a" refers to God showing Ibrahim the foundations or walls of the Ka‘bah which had been built by Prophet Adam (‘alayhis-salam) but had fallen due to the flood of Prophet Nuh (‘alayhis-salam). How were these dilapidated walls shown? Some commentators say a strong wind blew away the soil revealing the foundations, or a cloud appeared casting shade exactly where the walls had been, or the site was identified in some other way. Thereafter, with his beloved Ismail (‘alayhis-salam), he rebuilt the structure anew. (Explanatory note: The construction of the Ka‘bah has been discussed in detail in the first and second volumes of this tafseer under Surah Al-Baqarah, verse 127, and Surah Al-Imran, verse 96, respectively.) Then it is stated that when the building was completed, We said to Ibrahim: "Make this House a center of monotheism; do not associate anything with Me; and keep My House pure for those who perform Tawaf, stand in prayer, bow, and prostrate." (أَنْ لَا تُشْرِكَ بِی شَیْئًا وَطَهِّرْ بَیْتِی لِلطَّائِفِینَ وَالْقَائِمِینَ وَالرُّکَّعِ السُّجُودِ). (Explanatory note: According to some commentators, the word "awḥaynā" [We revealed] is implied before these words.) The reality is that Prophet Ibrahim (‘alayhis-salam) was commanded to keep the Ka‘bah and its surroundings free from external and internal impurities, idols, and other manifestations of polytheism so that God's servants would have no conception of anyone but Allah in this pure sanctuary, enabling them to perform Tawaf and prayer—the most important acts of worship on this land—in such a sanctified environment. In the verse under discussion, three important pillars of prayer — standing (Qiyam), bowing (Ruku‘), and prostration (Sujud) — are mentioned. This is because other acts fall under these categories. However, some exegetes have interpreted "al-qā’imīn" as referring to the residents of Makkah. But since "al-qā’imīn" comes between "al-ṭā’ifīn" and "al-rukka‘ as-sujūd," according to us it refers to those performing the standing pillar of prayer. This meaning has been supported by many Shia and Sunni commentators (references: Tafseer Al-Mizan, Tafseer Fi Zilal al-Qur’an, Tafseer Majma‘ al-Bayan, and Tafseer Kabir by Fakhr al-Din al-Razi; under this verse). Moreover, it becomes clear why there is no conjunction "wa" between "rukka‘" and "sujud" even though both are nouns with adjectives; (rukka‘ is the plural of raki‘ meaning one who bows, and sujud is the plural of sajid meaning one who prostrates). This is because both acts of worship occur consecutively and are closely connected. After the worshippers of the Ka‘bah have been prepared for worship, Ibrahim (‘alayhis-salam) is commanded: "Announce to the people the pilgrimage, they will come to you on foot and on every lean camel, coming from every deep valley." (وَأَذِّنْ فِی النَّاسِ بِالْحَجِّ یَأْتُوکَ رِجَالًا وَعَلَىٰ كُلِّ ضَامِرٍ یَأْتِینَ مِنْ كُلِّ فَجٍّ عَمِیقٍ). "Adh-dhin" comes from the root meaning to proclaim or call out. "Rijāl" is plural of "rājl," meaning one who walks on foot. "Ḍāmir" means thin or weak animals. "Fajj" means a mountain pass or valley and is used for narrow roads, and "ʿAmīq" here means distant. In a narration from Ali ibn Ibrahim, after this command, Ibrahim (‘alayhis-salam) supplicated to the Exalted Court, saying: "O Lord! My voice does not reach the people." Immediately it was revealed: "‘Alayka al-adhān wa ‘alayya al-balāgh." "You proclaim, and I shall deliver the message." Thus, Ibrahim (‘alayhis-salam) came to the place called "Maqam Ibrahim," placed his finger in his ear, faced east and west, and called out: "Yā ayyuhā an-nāsu kutiba ‘alaykum al-ḥajju ilā al-baytil ‘atīq fa ujībū rabbakum." "O people! The pilgrimage to the Ancient House has been made obligatory upon you, so answer the call of your Lord." God then made his voice reach everyone; even those in their fathers’ wombs and their mothers’ wombs heard it and responded with (Labbayk Allahumma Labbayk). From that day until the Day of Resurrection, all those who participate or shall participate in the rites of Hajj are those who responded to the call of Ibrahim (‘alayhis-salam) on that day.(It is an explanatory note: According to Tafseer Noor al-Thaqalayn, Vol. 3, p. 488, this is a summary of the Tafseer of Ali ibn Ibrahim. Alusi also recorded this subject more or less in "Ruh al-Ma'ani," and Razi did so in "Tafseer Kabir.") In the praised verse, before the mention of those who travel by mount for Hajj, there is mention of those who go on foot. This is because the rank of the former is higher in the sight of Allah Almighty, since they endure more hardship. Accordingly, it is narrated from the Holy Prophet PBUH & His Pure Progeny that for the person who performs Hajj on foot, seven hundred good deeds are recorded for every step taken, whereas for the one travelling on a mount, only seventy good deeds are recorded. (Reference: Tafseer Ruh al-Ma'ani, Majma' al-Bayan, and Tafseer Kabir by Fakhr al-Razi.) It is also possible that due to the importance of the visitation of the House of Allah, it was stated that one should set out for Hajj by whatever means available, and not always wait for a mount. “Ẓāmir” (meaning weak or feeble animal) is used so that the reader understands that the journey of Hajj is so difficult that animals become weak after passing through scorching deserts and barren, waterless wastelands. Therefore, one should be mentally prepared for such challenging paths. From this word, another indication is derived: that animals selected should be those whose bodies have become somewhat weakened by sufficient exercise, but whose limbs and muscles remain strong. Fat and fresh animals are not suitable for such a journey. This also implies that animals raised in luxury and ease are not fit for this journey, and similarly, the journey is not suitable for such humans either. The phrase "مِنْ كُلِّ فَجٍّ عَمِیقٍ" means that not only people from the vicinity and surrounding areas of Mecca will come for Hajj, but also from distant places. Here, the word “كل” (kull) is used not in the sense of totality but in the sense of abundance. The famous commentator Abu al-Futuh Razi, while explaining this verse, narrates a remarkable incident from a man named "Abu al-Qasim Bishr bin Muhammad." According to him: Once, while circumambulating the House of Ka’bah, I saw a weak man whose face clearly showed the fatigue and unrest of a long journey, circumambulating with great difficulty using a staff. I approached him and asked, “Sir, where have you come from?” He replied, "I have come from so far away that the journey itself took five years, and I have become emaciated and old from the fatigue and hardship of travel." Encouraging him, I said: Surely, you have endured great hardship in true love for Allah and sincere obedience! Upon hearing this, he smiled joyfully and recited these verses: "Go surely to meet your beloved! No matter how far your home, No matter what obstacles and hindrances block your way. Let not the distance prevent you from seeing Him, For the lover must inevitably meet his beloved." Indeed, there is immense attraction and allure in the House of Allah, due to which hearts filled with faith are drawn from near and far. People of every generation and tribe, young and old, come rushing saying “Labbaik,” so that they may behold the manifestations of the Most Pure Allah on this sacred land with the eyes of the heart and feel His all-encompassing mercy deeply in their souls. (Explanatory note: The late scholar Shairani said: If one considers the means of travel and routes of bygone times and imagines those coming from places like Andalus, Morocco, China, or Bukhara by land or sea routes, especially considering routes insecure from bandits, then indeed this appears a grand undertaking. Many times, the provisions of these lovers of God were looted, and they were forced to stay for long periods, toiling as laborers in destitution to continue their journey.) The following verse briefly but meaningfully sheds light on various aspects of the philosophy of Hajj, stating that people come to this sacred land “so that they may witness benefits for themselves” (لِیَشْهَدُوا مَنَافِعَ لَهُمْ). Commentators of the Quran have mentioned much under the term “benefits,” but it is quite clear that this word is used unconditionally and without limitation, meaning it includes material, spiritual, individual, collective, political, economic, moral, and educational benefits all. Certainly, Muslims from every region and all types of people should come here and be witnesses and observers of their own interests. That is, what they have heard in their own lands, they should see with their own eyes here. According to the reference in Tafseer Noor al-Thaqalayn, Vol. 3, p. 488, a narration from Imam al-Sadiq (peace be upon him) is cited, in which Rabi’ bin Khuthaim asked about the interpretation of this word. The Imam replied: “This word encompasses all the ‘benefits’ of this world and the Hereafter.” Insha’Allah, in the points of this verse, we will shed detailed light upon this. Then it is stated: Pilgrims come and perform sacrifice, slaughtering the animals given for sustenance in specified days while mentioning the name of Allah. (و ... )(They mention the name of Allah on specified days for what He has provided them from the cattle.) The rites of Hajj include those acts or deeds that establish a connection with Allah and thereby reflect the greatness of this worship. Accordingly, this verse mentions only taking the name of Allah while performing the sacrifice, which is one of the conditions of slaughter. This is so that the entire attention of the one offering the sacrifice remains on Allah and His acceptance of it, and the meat of the sacrificed animal or other worldly benefits remain subordinate to this. Indeed, the sacrifice of animals serves as a means in the minds of people to prepare themselves for sacrifice in the way of Allah, as seen in the events of Prophet Ibrahim (عليه السلام) and Ismail (عليه السلام), who by performing this act effectively declared that they could offer any sacrifice in the path of Allah, even to the extent of sacrificing their lives. At the same time, the Quran refutes the polytheistic practices of idolaters who used to invoke the names of idols during sacrifice, thereby corrupting the monotheistic rituals with shirk. Hence, at the end of the verse it is said: "So eat of it yourselves and feed the needy poor." (فَکُلُوا مِنْهَا وَاَطْعِمُوا الْبَائِسَ الْفَقِیرَ) This verse can also be interpreted as indicating that mentioning the name of Allah during the "specified days" means glorifying and sanctifying Allah especially in those specific days due to His countless blessings, particularly the animals which serve as food for humans. (Explanatory note: According to the first-mentioned interpretation, taking the name of Allah during the sacrifice involves the meaning of "‘alā" as indicating supremacy. Whereas, when referring to glorification and sanctification during these specific days, "‘alā" is understood in the sense of "for" or "because of." We will clarify this distinction further ahead.)

In the verse under discussion, the command is given: “remember الله during specified days.” In Sūrat al‑Baqarah, verse 203, this command is expressed as: “وَاذْکُرُوا اللهَ فِی أَیَّامٍ مَعْدُودَاتٍ,” “remember الله during counted days.” There is a difference of opinion as to whether “أَیَّامٍ مَعْلُومَاتٍ” and “أَیَّامٍ مَعْدُودَاتٍ” refer to the same period or to distinct periods, and the narrations on this matter are also varied. Some commentators hold that “أَیَّامٍ مَعْلُومَاتٍ” refers to the first ten days of the month of Dhū al‑Ḥijjah, while “أَیَّامٍ مَعْدُودَاتٍ” refers to the eleventh, twelfth, and thirteenth of Dhū al‑Ḥijjah, known as “ایّام التشریق,” that is, the days of radiance and illumination of hearts. Other commentators, based on certain narrations, interpret both expressions as referring to “أَیَّام التشریق.” There is also اختلاف regarding the scope of “أَیَّام التشریق”: sometimes it is held to denote the eleventh, twelfth, and thirteenth, while at other times the tenth day, the day of ‘Eid al‑Aḍḥā, is also included. The verse “فَمَنْ تَعَجَّلَ فِی یَوْمَیْنِ فَلَا إِثْمَ عَلَیْهِ” indicates that whoever hastens within two days incurs no sin, and from this it is understood that “أَیَّام التشریق” cannot exceed three days, because the mention of “two days” implies that reduction by one day results in a total of two days. However, if it is considered that in the present verse “أَیَّامٍ مَعْلُومَاتٍ” refers to the first ten days of Dhū al‑Ḥijjah, ending on the day of sacrifice (the tenth), then the interpretation that distinguishes between “أَیَّامٍ مَعْلُومَاتٍ” and “أَیَّامٍ مَعْدُودَاتٍ” appears more plausible. At the same time, the shared emphasis in both verses suggests a common underlying meaning: remembrance of الله during specific days and constant orientation toward Him, beginning from the tenth and continuing until the thirteenth. One manifest form of this remembrance is the act of sacrifice itself. Thus, the earlier اختلاف in interpreting “وَیَذْکُرُوا اسْمَ اللهِ” is effectively resolved: mentioning the name of الله at the time of sacrifice becomes one instance within the broader and more comprehensive meaning of remembering الله in an absolute sense.

According to numerous narrations, the remembrance (dhikr) referred to here is the Takbirs that are recommended to be recited continuously from after the Zuhr prayer on the day of Eid al-Adha until the completion of fifteen prayers, that is, until the Fajr prayer of the thirteenth of Dhu al-Hijjah. In Bihar al-Anwar, vol. 99, p. 304, Imam Musa Kazim (علیہ السلام) has narrated these Takbirs as follows: الله اکبر، الله اکبر، لاالٰہ الّا الله والله اکبر، الله اکبر وللّٰہِ الحمد، الله اکبر، علیٰ ھدانا، والله اکبر علیٰ ما رزقنا من بھیمة الانعام In the same book, on page 307, certain other narrations clarify that reciting these Takbirs for fifteen prayers applies to the person who is present in the plain of Mina; for others, reciting it for ten prayers is sufficient, i.e., until the Fajr prayer of the twelfth of Dhu al-Hijjah. This point is also noteworthy. The narrations concerning the Takbirs serve as additional evidence that the "remembrance" mentioned in the verse under discussion is not limited to the remembrance at the time of slaughtering the sacrifice, but rather refers to a general remembrance, although the time of slaughtering is also included. (Worth considering)

The great rites of ḥajj, like other acts of worship, constitute a source of blessings and reflect numerous individual and collective dimensions of the Islamic community. If the rites of ḥajj are performed properly, and each component is carried out in accordance with authentic Islamic principles, then this عظیم اجتماع of Muslims, held annually, can lay the foundation for a new transformation within Islamic societies. The comprehensive nature of the rites of ḥajj may be understood in terms of four distinct dimensions, each appearing more fundamental, profound, and beneficial than the other.

The most significant philosophy of ḥajj is ethical in nature; that is, ḥajj brings about a profound moral transformation within the human being. The discipline of iḥrām frees a person completely from material luxuries, outward distinctions, varied clothing, adornment, and external beauty. Abstention from diverse material pleasures inclines the individual toward self‑restraint, moral reform, and the cultivation of character. It removes the person from the confines of the material world and leads him into an atmosphere of spirituality, sincerity, and purity. Those who, under ordinary circumstances, remain burdened by imagined distinctions of rank and pride suddenly begin to feel light, tranquil, and inwardly at ease. Thereafter, the remaining rites of ḥajj further deepen the human being’s spiritual relationships, strengthening, moment by moment, his bond with الله and drawing him ever closer. They lift him out of the depths of an impure and dark past and place him upon the luminous heights of a radiant future. It is noteworthy that the rites of ḥajj, at every step, impress upon the pilgrim the ideals, character, and sacrifices in the path of الله made by Ibrāhīm (علیه السلام), Ismāʿīl (علیه السلام), and Hājar (علیها السلام). Likewise, Makkah al‑Mukarramah in general, and the Kaʿbah, al‑Masjid al‑Ḥarām, and the surrounding sacred precincts in particular, continually evoke the memory of the Messenger of الله PBUH & His Pure Progeny and the early Muslim community. This deepens the moral transformation within the pilgrim. Moreover, every pilgrim, while in the sacred land, experiences a spiritual proximity to the Messenger of الله PBUH & His Pure Progeny, Amīr al‑Muʾminīn (علیه السلام), and the early companions, as though witnessing their struggles and sacrifices and listening to the echo of their striving in the path of truth. Indeed, the entirety of the rites of ḥajj is so interconnected and harmoniously arranged that it transforms receptive hearts in a deeply moral sense in a manner difficult to articulate. In reality, a new chapter is added to the book of a pilgrim’s life. The narration states: “یخرج من ذنوبہ کھیئة یوم ولدتہ امہ,” meaning that the pilgrim returns from ḥajj freed from his sins, as though he were a newborn child. Thus, ḥajj may truly be regarded as a “second birth,” a rebirth that ushers in an entirely new life. It is, however, evident that these blessings and transformative effects are not obtained by those who confine themselves merely to the outward forms of the rites and lose their inner essence. Nor are they attained by those who treat ḥajj as a form of tourism, recreation, or a means of acquiring material benefits. Such individuals obtain only that for which they strive.

According to a distinguished jurist, although the rites of ḥajj constitute a collection of the most profound and sincere forms of عبادت, they simultaneously serve as an effective means for achieving and advancing the political objectives of Islam. In the rituals of ḥajj, عبادت—manifested in devotion and orientation toward الله—and سیاست—manifested in the protection of the rights of the servants of الله—are so closely intertwined that they resemble the warp and weft of a single fabric. Ḥajj functions as a powerful instrument for organizing the scattered ranks of the Muslims, eliminating racial discrimination, regional partisanship, and national pride, and at the same time providing a means of confronting adversaries. Moreover, ḥajj offers a highly effective means for the free expression of ideas and for overcoming the atmosphere of خوف and oppression created by authoritarian systems. It also serves as a channel through which the true conditions of Muslim societies may be conveyed from one region to another. In short, ḥajj is among the most effective means for attaining freedom from exploitative powers and for breaking the chains of colonial domination. For this reason, during the periods of the Umayyad and Abbasid rulers—who exercised authoritarian control—strict surveillance was imposed upon gatherings of the people in order to suppress movements of resistance. Under such circumstances, ḥajj remained the only viable platform through which Muslims could establish contact, engage in political communication, and consult one another. In Nahj al‑Balāghah (kalimāt qiṣār, no. 252), Amīr al‑Muʾminīn (علیه السلام) describes ḥajj as: “الحج تقویة للدین,” meaning that the rites of ḥajj serve as a source of strengthening and consolidation for the religion of Islam. It is, therefore, not without reason that even a non‑Muslim statesman once remarked that it is regrettable that Muslims themselves did not fully comprehend the philosophy of ḥajj, whereas their adversaries recognized its significance. In the traditions, ḥajj has been described as the “jihād” of the weak—such a form of striving in which the weak, the vulnerable, and even women gather from across the world and manifest the grandeur and collective strength of the Muslim community. When they line up in prayer around the House of الله and raise the proclamation of takbīr in unison, this unified expression of faith instills awe in the hearts of their enemies.

The days of ḥajj may be regarded as an excellent opportunity for the exchange of cultural ideas and practices among different regions, particularly in view of the fact that this عظیم اجتماع constitutes a truly representative gathering of diverse segments of the Muslim world. This is because no humanly devised method governs the selection of those who arrive for the visitation of the House of الله; rather, solely by Divine command, people from different regions, families, languages, and countries assemble in one place. For this reason, Islamic traditions indicate that ḥajj serves as one of the most effective means for the dissemination of the teachings and legacy of the Messenger of الله. In a narration, quoted in works of tradition, it is reported that Hishām ibn al‑Ḥakam—one of the distinguished and learned companions of Imam Ṣādiق (علیه السلام)—once inquired from him about the philosophy of ḥajj. The Imam replied: “انّ الله خلق الخلق۔۔۔ وامرھم بما یکون من امر الطاعة فی الدین ومصلحتھم من امر دنیاھم فجعل فیہ الاجتماع من الشرق والغرب ولیتعارفوا ولینزع کل قوم من التجارات من بلد الیٰ بلد ولتعرف آثار رسول الله (ص) وتعرف اخبارہ ویذکر ولاینسی” That is, الله created mankind and ordained for them commandments which secure both their religious obedience and their worldly welfare; among these is the institution of ḥajj—an اجتماع comprising people from the east and the west—so that they may come to know one another, so that commercial goods may be transferred from one region to another, and so that the آثار and teachings of the Messenger may be recognized, remembered, and never forgotten. Accordingly, during periods of tyrannical rule when the propagation of the teachings of the Qurʾān and the Sunnah was restricted, Muslims would avail themselves of the opportunity provided by ḥajj to present themselves before the Imams of the Ahl al‑Bayt (علیهم السلام) and the eminent scholars in order to seek solutions to their مسائل. In this sense, the ḥajj gathering can also be transformed into a great cultural forum of the Muslim world, wherein scholars from various lands assemble and exchange ideas, experiences, and proposals. It is, however, among the misfortunes of the Muslim world that geographical boundaries often confine communities culturally, with each nation tending to remain preoccupied with its own concerns. As a result, the broader اسلامی معاشرہ becomes fragmented. In such circumstances, ḥajj truly appears as a luminous source of unity amidst this fragmentation. In continuation of the aforementioned narration, Imam Ṣādiق (علیه السلام) states: “ولو کان کلّ قوم انما یتکلمون علیٰ بلادھم وما فیھا ھلکوا، وخربت البلاد، وسقطت الجلب والارباح وعمیت الاخبار” That is, if every people were to concern themselves solely with their own land and local affairs, they would all fall into ruin; their lands would be destroyed, their economic interests would perish, and vital knowledge and information would be obscured.

Contrary to what may be assumed, the reality is that utilizing the gathering of ḥajj to strengthen the economic foundations of Islamic societies is not only not opposed to the spirit of ḥajj, but, in light of the traditions, forms one of the dimensions of its philosophy. If all Muslims were to establish, within this vast assembly, a shared commercial market among Islamic lands, fulfill one another’s needs, ensure that profits do not flow into the hands of enemies, and prevent their economies from becoming dependent upon hostile powers, then this would not constitute worldliness; rather, it would represent true devotion to الله and a form of striving in His path. Accordingly, in the aforementioned narration, Imam Ṣādiq (علیه السلام), while explaining the philosophy of ḥajj to Hishām, clarifies that one of its objectives is to promote mutual trade among Muslims and to facilitate economic relations. In the interpretation of the verse لَیْسَ عَلَیْکُمْ جُنَاحٌ اَنْ تَبْتَغُوا فَضْلًا مِنْ رَبِّکُمْ, it is explained that “تَبْتَغُوا فَضْلًا” refers to seeking livelihood; thus, when the pilgrim emerges from iḥrām and completes the rites, he may engage in buying and selling during the season. This act is not only permissible but may also carry spiritual merit. A similar narration from Imam ʿAlī ibn Mūsā al‑Riḍā (علیه السلام) concludes with the expression “لِیَشْهَدُوا مَنَافِعَ لَهُمْ,” indicating that they may benefit, the term “منافع” conveying a broad and eloquent reference to material advantages. In brief, if this عبادت is performed properly and its full benefits are realized, pilgrims residing in the sacred land should prepare themselves intellectually and practically to derive its fruits. By taking advantage of this gathering to deliberate collectively on political, cultural, and economic issues, the rites of ḥajj possess the capacity to address and resolve a wide range of problems. It is perhaps in reference to this point that Imam Ṣādiق (علیه السلام) stated: “لایزال الدین قائماً ما قامت الکعبة,” that is, the religion will remain established so long as the Kaʿbah endures. Furthermore, Amīr al‑Muʾminīn (علیه السلام) emphasized: “الله الله فی بیت ربّکم لاتخلوہ ما بقیتم فانّہ ان ترک لم تناظروا,” meaning: fear الله concerning the House of your Lord, never leave it deserted so long as you live; for if it is abandoned, no respite will be granted to you.

The discussed verse clearly indicates that, in addition to the spiritual and meaningful aspects of sacrifice and attaining nearness to Allah, there are other objectives as well. These include the proper utilization of the meat, that the one who offers the sacrifice should eat it, and that it should also reach the poor, strangers, and deserving individuals. Islam strongly prohibits extravagance and wastefulness; this is not a hidden matter but is established through the Quran, Sunnah, and common understanding. From the above discussion, it follows that Muslims are absolutely not allowed to throw away the abundant meat of sacrifice in "Mina" and pollute the environment, nor is it permissible to bury it there. The obligation of sacrifice in the rituals of Hajj is incomprehensible if it is for these two acts alone. If needy persons are not present there, it is necessary to deliver this meat to needy people in other parts of the world (this is noteworthy). Unfortunately, today Muslims fulfill the command to offer sacrifice but neglect the distribution of the meat. Every year, the meat of millions of animals, which could meet the needs of a large number of needy people for a long period, is wasted in this sacred land in a very undesirable and detestable condition. Many scholars, intellectuals, and thinkers of the Muslim community have repeatedly discussed this matter with the Saudi government and have even offered to voluntarily bear the costs of transporting the meat. However, on one side there is the rigidity and insensitivity of the Wahhabi scholars, and on the other the negligence and disregard of the Saudi government officials, which have become major obstacles to this charitable work. Apart from the prohibition of extravagance and wastefulness and the ingratitude of blessings, which is an established matter, the condition and environment of the sacrificial site in Mina on Eid al-Adha become so distressing and undesirable that Muslims with weak faith begin to doubt the obligation of this pillar. Furthermore, the enemies of Islam gain an effective weapon for opposition; instead of considering this condition as a result of the shortsightedness of the scholars and administrators there, they sit to undermine Islam itself. Therefore, it is obligatory upon the peoples of all Muslim countries to exert pressure on the Saudi government to end this humiliating environment and implement the commands of Islam so that the grandeur of Islam is preserved and the true image of the rituals of Hajj is presented. However, some narrations which forbid taking the meat of sacrifice out of Mina or the Haram of Mecca relate to an era and circumstances when the needy were present in those areas and the amount of meat was sufficient only for them. Accordingly, a reliable narration sheds light on this issue as follows: A companion of Imam al-Sadiq (peace be upon him) asked him about taking the meat of sacrifice outside Mina, and he (peace be upon him) replied: كُنّا نقول لایخرج منھا بشیء لحاجة النّاس الیہ فامّا الیوم فقد کثر النّاس فَلا باس باخراجہ "We used to say that nothing should be taken out from it because the people were in need of it, but now the number of people has increased, and the amount of sacrificial meat has also increased, so there is no harm in taking it out." (Reference: Wasā’il al-Shīʿa, vol. 10, p. 150, Chapter of Slaughtering, Chapter 42, Hadith 5)

See ayat 30 for tafseer.

After the preceding discussion concerning the rites of ḥajj, the verse under consideration refers to another component of these rituals and states: “Then let them remove their impurities (ثُمَّ لِیَقْضُوا تَفَثَھُمْ), fulfill their vows (وَلْیُوفُوا نُذُورَھُمْ), and circumambulate the Ancient House (وَلْیَطَّوَّفُوا بِالْبَیْتِ الْعَتِیقِ).” According to the majority of linguists and well‑known commentators, the term “تفث” denotes dirt, impurity, and unnecessary bodily elements such as nails and excess hair; some maintain that it specifically refers to the dirt found beneath the nails and similar substances. Other linguists have even argued that the term does not originally belong to the Arabic language; however, evidence from usage indicates that it was indeed known among the Arabs. In transmitted reports, this expression has frequently been explained as referring to cutting the nails, cleansing the body, and exiting the state of iḥrām. In other words, it refers to the act of “taqṣīr,” which constitutes one of the rites of ḥajj. Some narrations also apply it to shaving the head, which likewise forms part of this process. A noteworthy report relates that Imam Ṣādiq (علیه السلام) interpreted “ثُمَّ لِیَقْضُوا تَفَثَھُمْ” as referring, at a deeper level, to meeting the Imam of one’s time. When asked about the apparent meaning—which people understand as bodily purification—he responded that the Qur’an possesses both an outward and an inward dimension. It is thus possible that the narration implies that just as the pilgrim removes physical impurities through the rites of ḥajj, so too spiritual purification is attained through connection with the rightful guide, especially in periods when oppressive rulers prevented access to such figures and the pilgrimage offered a rare opportunity for meeting them. Another narration reports: “تمام الحج لقاء الامام,” meaning that the completion of ḥajj lies in meeting the Imam; thus, both the rites of ḥajj and such لقاء function as means of purification—one external and the other internal. The command to fulfill vows (وَلْیُوفُوا نُذُورَھُمْ) refers to commitments made by individuals, particularly during the early Islamic period, whereby a pilgrim might pledge acts of charity, sacrifice, or other good deeds upon attaining the opportunity to perform ḥajj. Since some would neglect fulfilling these vows after achieving their aims, the Qur’an emphasizes their completion. The designation of the Kaʿbah as “البیت العتیق” derives from the term “عتیق,” which conveys meanings such as being free from subjugation, being precious and noble, and being ancient; all these meanings appropriately describe the Kaʿbah. Regarding the command of circumambulation, commentators differ as to which specific ṭawāf is intended. Some take the expression in a general sense encompassing all forms of ṭawāf, while others restrict it to ṭawāf al‑ziyārah, and yet others—on the basis of narrations—identify it with ṭawāf al‑nisā’. In light of these traditions, the latter interpretation appears stronger, especially considering the sequence of purification followed by completion of the rites. Subsequently, the Qur’an summarizes: “ذٰلِکَ,” indicating these are the essential rites of ḥajj, and declares: “وَمَنْ یُعَظِّمْ حُرُمَاتِ اللهِ فَھُوَ خَیْرٌ لَہُ عِنْدَ رَبِّہِ,” meaning that whoever honors the sanctities of الله will attain a better outcome with his Lord. The term “حرمات” refers to those matters deserving reverence—particularly the rites of ḥajj and the sacred precincts—and emphasizes that they must not be violated. Thereafter, it is stated that livestock have been made lawful, except for those specifically prohibited (وَاحِلَّتْ لَکُمْ الْاَنْعَامُ إِلاَّ مَا یُتْلَی عَلَیْکُمْ). This exclusion may refer either to the prohibition of hunting in the state of iḥrām or to the prohibition of animals sacrificed in the name of others besides الله. The verse then provides two further directives, in contrast to the practices of the pre‑Islamic period: “فَاجْتَنِبُوا الرِّجْسَ مِنَ الْاَوْثَانِ” and “وَاجْتَنِبُوا قَوْلَ الزُّورِ.” The term “اوثان” denotes idols, identified here as a form of impurity, while “قول الزور” refers to falsehood, vain speech, and all forms of baseless or misleading expression.

According to some commentators, the expression “قول الزور” refers to the مشرکین’s form of “تلبیہ” during the pre‑Islamic period of حج. They had distorted the توحید‑based “تلبیہ” and altered it in such a manner that it became one of the most objectionable aspects of their practices. They would recite the “تلبیہ” as follows: “لبیک لا شریک لک لبیک الّا شریکاً هو لک، تملکه وما ملک” That is: “We respond to Your call and present ourselves before You, O One who has no شریک except that particular شریک—he belongs to You, and You are the owner of him and all that he possesses.” This statement is nothing other than fabrication and falsehood, and constitutes a clear instance of “قول الزور,” which denotes false, baseless, and inappropriate speech. Even if it is said that the verse relates specifically to the practices of the مشرکین of Makkah during حج, this does not limit its comprehensive meaning. Rather, the general implication includes avoidance of all forms of idolatry and all types of false and vain speech. In certain narrations, “اوثان” has been interpreted as referring to activities such as gambling (e.g., chess as a form of wagering), while “قول الزور” has been interpreted as referring to غناء (improper singing) and false testimony. In reality, these are all various manifestations of a single broader concept, and the verse encompasses all of them rather than being confined to any one particular meaning. A narration from the Prophet PBUH & His Pure Progeny further reinforces this understanding. It is reported that he once said during an exhortation: “O people! False testimony is equivalent to associating partners with الله,” and then he recited the verse: “فَاجْتَنِبُوا الرِّجْسَ مِنَ الْاَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ.” This hadith clearly indicates the breadth and general applicability of the verse.

See ayat 33 for tafseer.

See ayat 33 for tafseer.

At the end of the previous verse, there was an emphasis on tawheed (monotheism) and avoidance of all kinds of idol worship. This verse continues with the same point. Perform the rituals of Hajj and the Talbiyah purely for Allah alone, and do not let any form of shirk enter into them (حُنَفَاءَ لِلّٰهِ غَيْرَ مُشْرِكِينَ بِهِ). (Explanatory Note: Both "حُنَفَاء" and "غَيْرَ مُشْرِكِينَ" are conditions (hal) and relate to the commands "فَاجْتَنِبُوا" and "اجْتَنِبُوا" in the previous verse.) "حُنَفَاء" is the plural of "حنيف," which refers to a person who, avoiding misguidance and extremes, inclines toward the middle path of the straight way. In other words, one who turns away from the wrong path and steps onto the "صِرَاطٍ مُّسْتَقِيمٍ" (straight path), since "حنف" (according to the Wazn "صَدَف") denotes inclination and leaning. (Turning one's face away from all forms of misguidance and inclining to the other side results in walking on the straight path.) Similarly, this verse presents sincerity (ikhlas) and the intention of approaching Allah as the main motivating factor in Hajj and other acts of worship. The reality is that the essence of worship is sincerity, and sincerity means that no form of shirk or unnatural element is operative in it. Imam Baqir (عليه السلام) narrated in a hadith that when asked about the meaning of "حنيف," he replied: هِيَ الْفِطْرَةُ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللّهِ، قَالَ: فَطَرَهُمْ اللّهُ عَلَى الْمَعْرِفَةِ "Haneef is the name of the innate nature upon which Allah created people; there is no alteration in the creation of Allah." After that, he said: Allah Almighty has placed tawheed in human nature. (Reference: Tafseer Safi citing Tawheed of Saduq) The interpretation of the discussed verse in the above narration points to the true foundation of sincerity. The natural disposition (fitrah) is the source of the intention to draw near to Allah and the motivating factor. After that, the disbelievers, their downfall, misery, and destruction are depicted: Whoever associates partners with Allah is like one who falls from the sky and the birds of prey seize him, or the wind blows him away to a remote place (وَمَن يُشْرِكْ بِاللَّهِ فَكَأَنَّمَا خَرَّ مِنَ السَّمَاءِ فَتَخْطَفُهُ الطَّيْرُ أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكَانٍ سَحِيقٍ). (Explanatory Note: "تَخْطَفُهُ" comes from the root "خطف" (Wazn "عطف"), meaning to snatch or seize abruptly. "سَحِيقٍ" is used to mean a very distant place; "سحوق" refers to a very tall date palm tree whose branches spread far and wide.) In fact, this verse uses the sky as a metaphor for tawheed and likens shirk to falling from the sky. It is a natural truth that the sun and moon spread light over the sky, and the stars shine. The fortunate one is he who may not be as prominent as the sun and moon in this sky, but at least shines like the stars. But when a person falls from this elevation, one of his destinies is realized: either he becomes prey to large scavenger birds before reaching the earth—meaning that after leaving a stable center, he gets trapped in the whirlpool of egoistic desires, and every selfish desire consumes a part of his life and destroys him; or, if he escapes this stage safely, then fierce storms and winds scatter his body parts all around. These winds and storms point to Satan, who lies in wait. It is certain that whoever descends from height toward degradation loses decisiveness and willpower and progressively accelerates toward annihilation and non-existence until he is totally destroyed and obliterated. Indeed, the one who uproots the center of tawheed in the sky loses the capability to control his destiny. The further he goes in this regard, the more his decline and downfall increase, until he loses all human qualities. Truly, no sharper and more explicit example could be given for shirk than this. It is also worth noting that it has been proven in the present era that where there is no gravity, a person has no weight. For this reason, astronauts practice weightlessness in such space where gravity is nullified. The state of disturbance and restlessness experienced is due to the absence of weight. Indeed, the person who slips from the height of faith down into the depths of shirk falls into a state of weightlessness due to losing his foundation and abode, after which severe agitation overwhelms him. The following verse concludes the discussion on the rituals of Hajj and the reverence of Allah’s symbols, stating: It is as it has been said (ذٰلِكَ). Whoever honors the symbols of Allah, considers them exalted, and respects them as signs of the sacred religion of Islam and symbols of obedience, that itself is proof of his piety (وَمَن يُعَظِّمْ شَعَا...(…in the way of Allah, for indeed, it is from the piety of the hearts.) “Shu’ā‘ir” is the plural of “shu’rah,” meaning sign or emblem; therefore “شَعَائِرَ اللهِ” means the signs of Allah. This includes the comprehensive program of the clear religion and its selected principles, foundations, and pillars, which become immediately apparent at first glance. Among these are the rites of Hajj, which remind a person of Allah. Although the rites of Hajj are certainly one of the signs (shu’ā‘ir) mentioned in this verse, especially the issue of sacrifice, which is explained in detail as a part of these signs in verse 36 of this Surah. However, it must be clear that the entire meaning of Islamic signs is fully present in this, and there is no evidence to restrict them solely to the rites of Hajj or sacrifice, because sacrifice is one of all those “shu’ā‘ir” that are called the signs of Allah. Here, the word "من" (min) is used in a distinguishing sense. Similarly, in Surah Al-Baqarah, verse 185, regarding Safa and Marwah: اِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ الله Indeed, Safa and Marwah are among the signs of Allah. In short, all those pillars, places, and things which relate to any program of religion and remind man of Allah and manifest the grandeur and majesty of religion, all of these are the signs of Allah (shu’ā‘ir Allah). Their exaltation and respect in itself is an addition to piety and righteousness. Another noteworthy point is that their exaltation and respect does not mean, as some superficial interpreters have written about sacrifice, that its greatness lies merely in its physical size. Rather, the reality of exaltation is to elevate one's thoughts and minds about the reality, status, and nature of the "signs of Allah" and to accordingly honor them in a befitting manner. This action has a deep connection with the piety and righteousness found in the heart and is in fact a part of “intended purpose and will.” Although hypocrites outwardly demonstrate “exaltation” through their actions, their deeds do not stem from inner reverence and piety; therefore, they hold no true value. Genuine exaltation is from those who are the possessors of piety. We know that the sense of accountability regarding piety and divine commandments is an internal matter, centered in the heart and soul, from which it spreads to the entire body. Hence, it can be said that respecting and honoring the “signs of Allah” is a sign of piety. (Explanatory Note: According to the rules of Arabic grammar, there must be a relation between the “condition” and “result” in conditional sentences, and both must share the same subject. In the mentioned verse, the “result” is omitted and the actual form is: ومن یعظم شعائر الله فان تعظیمھا من تقوی القلوب “And whoever honors the signs of Allah, indeed their honoring is from the piety of the hearts.” There is also a possibility that the “result” is completely omitted, since “fa’innahā min taqwā” is a cause and stands in place of its effect, making the entire sentence: ومن یعظم شعائر الله فهو خیرٌ له فان تعظیمھا من تقوی القلوب “And whoever honors the signs of Allah, it is good for him, for their honoring is from the piety of the hearts.”) Tafsir Al-Qurtubi, Vol. 7, p. 4448, narrates a hadith of the Prophet Muhammad (peace be upon him and his family) where he pointed to his chest and said: “التقویٰ ھٰھُنا” “The reality of piety is here.” Some narrations show that a group of Muslims hold the belief that an animal intended for sacrifice, taken from their homeland towards the Miqat and then to Mecca, should not be used for personal needs during the journey. Meaning, one should neither ride it nor use its milk for personal consumption, considering any personal use prohibited until it is sacrificed. The Quran rejects such futile and prohibitive mentality by saying: “لَكُمْ فِیہَا مَنَافِعُ إِلَىٰ أَجَلٍ مُّسَمًّى” “You have benefits from them [the sacrificial animals] until a specified time [i.e., until they are slaughtered].” Another narration states that the Prophet (peace be upon him and his family) saw a man walking with great difficulty while his camel, meant for sacrifice, was walking alongside. The Prophet said to him: “ارکبھا” “Ride it.” The man replied: “یَا رَسُولَ اللهِ إِنَّہَا ھَدِیٌّ” “O Messenger of Allah, this is a sacrificial camel.” The Prophet, with some impatience, said: “ارکبھا وَیْلَک” “Ride it, woe to you.” (Reference: Tafsir Kabir, Fakhruddin Razi, Vol. 23, p. 33) Similar narrations have been transmitted through the Ahl al-Bayt (peace be upon them). Among these, Abu Basir quotes Imam Ja’far al-Sadiq (peace be upon him) under the exegesis of this verse, who said: “If a pilgrim needs to use the sacrificial animal as a mount, then he may ride it, but should not be harsh on it; and if it is a milking animal, then he may milk it but not excessively.” (Reference: Tafsir Nur al-Thaqalain, Vol. 3, p. 49) These narrations guide towards a “moderate” approach between two extreme views. On one side were those who believed that sacrifice…The idolaters of Arabia did not show any respect whatsoever to sacrificial animals and would sometimes slaughter and skin them even before the appointed time and place of sacrifice. This is alluded to in Surah Al-Ma’idah, verse 2, as follows: لَاتُحِلُّوا شَعَائِرَ اللهِ وَلَاالشَّھْرَ الْحَرَامَ وَلَاالْھَدْیَ وَلَاالْقَلَائِدَ “Do not violate the sanctities of Allah, nor the Sacred Month, nor the sacrificial animals, nor the garlands.” Do not use the sacred rites of Allah, the sacred month, and the sacrificial animals in an arbitrary manner for your own purposes. On the other hand, some people used to refrain from utilizing the sacrificial animal altogether; they would neither make use of its milk nor ride upon it, even though on the long journey to Makkah, such benefits were greatly needed. The aforementioned verse permits the use of these benefits. One objection that can be raised regarding the above explanation is that the verse under discussion does not explicitly mention the sacrificial animal; how, then, has the pronoun been referred to it? The answer is that the preceding verse clearly mentions the شعائر الله (rites of Allah), and it is established that sacrifice (قربانی) is among the rites of Allah, as previously mentioned and as will be shown later. Therefore, in the context of شعائر الله, the pronoun refers back to the sacrificial animal. (Explanatory Note: The above interpretation is the clear meaning of the verse; however, some commentators have expressed two additional views: a) The pronoun in "فیھا" refers to all the rituals collectively. Thus, the meaning of the verse would be: Until a specific period (e.g., the days of Hajj or until the end of the worldly life), your benefit lies in the rituals of Hajj. The last rite of Hajj is the ram sacrifice, after which the pilgrim exits the state of Ihram and attains a state of "Muḥallil." Then the pilgrim performs the Tawaf al-Ziyarah or Tawaf al-Nisa near the Ka‘bah. Thus, the verse under discussion is similar in meaning to “لِيَشْهَدُواْ وَمَنَافِعَ لَهُمْ,” whose interpretation has been discussed earlier. b) The pronoun in "فیھا" refers to all rites of Allah and the prominent obligations of Islam. In this case, the meaning would be: There are great benefits for you in the rites of Allah and all Islamic commands until the end of the world. Your final reward rests with the Creator of the Ka‘bah. However, the interpretation we have presented here is preferable to the above two and aligns better with transmitted reports.) In any case, the latter part of the verse mentions the final place of sacrifice: ثم محلھا الی البیت العتیق “Then its place of sacrifice is by the Ancient House (the Ka‘bah).” Thus, until the sacrificial animal reaches the site of sacrifice, it may be utilized for personal purposes. But after it reaches the place of sacrifice, the obligation of sacrifice must be fulfilled upon it. Jurists, based on Islamic evidences, have ruled that if the sacrifice pertains to Hajj, the site of sacrifice is the plain of Mina; if it pertains to Umrah, it is Makkah Mukarramah. However, the verse under study discusses the rites of Hajj, so "Bait al-‘Atiq" (the Ka‘bah) should be understood in a broader sense, that is, Makkah Mukarramah and its surroundings (including the plain of Mina). (This point is noteworthy.)

See ayat 35 for tafseer.

In the preceding verses, reference was made to issues related to sacrifice, which may give rise to the question: what is the nature of this act of worship in Islamic law whereby animals are sacrificed for the sake of attaining the pleasure of الله? Does الله have any need for such sacrifice? Did similar injunctions exist in other religions, or was this merely a practice among the مشرکین? In response to these questions, the Qur’ān, in the first verse under discussion, clarifies that the institution of sacrifice is not limited to this community; rather, it has been prescribed for all communities: “And for every Ummah We have appointed a rite (منسک), so that they may mention the name of الله over what He has provided for them of the cattle (وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنْسَكًا لِيَذْكُرُوا اسْمَ اللَّهِ عَلَىٰ مَا رَزَقَهُمْ مِن بَهِيمَةِ الْأَنْعَامِ).” The term “منسک,” derived from “نسک,” refers to acts of عبادت; hence, it may denote either the specific places where such عبادات are performed or the acts themselves. In the present context—particularly in view of the phrase “لِيَذْكُرُوا اسْمَ اللَّهِ”—it refers specifically to sacrifice. It is essential to distinguish between the authentic concept of sacrifice and the distorted practices that were associated with it. The latter include idolatrous rituals in which animals were offered to idols. By contrast, sacrifice performed in the name of الله symbolizes devotion, self‑sacrifice, and readiness to give in His path, while also serving the social function of providing sustenance to the needy and impoverished. Accordingly, the verse concludes: “Your God is One God (فَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ); therefore, submit to Him (فَلَهُ أَسْلِمُوا), and give glad tidings to the humble (وَبَشِّرِ الْمُخْبِتِينَ).” The term “المخبتين” denotes those who are humble, submissive, and inwardly tranquil. The subsequent verse elaborates their characteristics, dividing them into spiritual and practical qualities: 1. They are those whose hearts tremble when the name of الله is mentioned (الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ). This fear does not arise from doubt in Divine mercy, but from awareness of their responsibilities and the عظمت and جلال of الله. 2. They exhibit patience and steadfastness in the face of trials and hardships (وَالصَّابِرِينَ عَلَىٰ مَا أَصَابَهُمْ), remaining composed and resolute regardless of circumstances. 3. They establish prayer (وَالْمُقِيمِي الصَّلَاةِ), maintaining a constant and living connection with الله. 4. They spend from what has been provided to them (وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ), demonstrating social responsibility and concern for others. Thus, their humility (اخبات) is not a purely inward state; rather, it manifests outwardly through conduct, worship, and social engagement. Finally, in view of the possibility that hostile reactions from the مشرکین might provoke confrontation, the Qur’ān reassures the believers: “Indeed, الله defends those who believe (إِنَّ اللَّهَ يُدَافِعُ عَنِ الَّذِينَ آمَنُوا).” This promise is universal and enduring, applying across all times and conditions, provided that individuals truly embody the وصف of ایمان. Conversely, it is also declared that الله does not love any treacherous and ungrateful person (إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍ كَفُورٍ), thereby drawing a clear distinction between sincere devotion and ingratitude. In essence, these verses establish that sacrifice is not a material offering directed toward الله, but a means of spiritual refinement, social care, and the cultivation of humility, obedience, and تقویٰ.

See ayat 38 for tafseer.

See ayat 38 for tafseer.

In the preceding verses, discussion revolved around rituals of Ḥajj, the شعائر of الله, and the laws of sacrifice. It was explained how Islam‑opposing forces subjected the مؤمنین to various hardships, while also granting them permission for دفاع and struggle. In the verses under discussion, attention once again turns to the rites of sacrifice, while simultaneously clarifying their spiritual significance and the Divine support promised to the believers. It is stated: “We have designated the sacrificial camels (البدن) for you among the شعائر of الله (وَالْبُدْنَ جَعَلْنَاهَا لَكُمْ مِنْ شَعَائِرِ اللهِ).” On the one hand, these animals are placed at the disposal of human beings; on the other, they are counted among the Divine symbols, because sacrifice constitutes a prominent component of the عظیم act of worship associated with Ḥajj. The term “بُدن” refers to well‑nourished and robust camels, which are particularly suitable for offering as sacrifice and for distributing among the needy. Although the laws of sacrifice do not strictly require the animal to be exceptionally robust, preference is given to such animals as they provide greater benefit. Thus it is said: “In them there is good for you (لَكُمْ فِيهَا خَيْرٌ).” This الخير encompasses both material benefit—through the consumption and distribution of meat—and spiritual benefit, through acts of ایثار, عبادت, and قربانی. The method of sacrifice is then briefly indicated: “So mention the name of الله over them as they stand in rows (فَاذْكُرُوا اسْمَ اللهِ عَلَيْهَا صَوَافَّ).” While pronouncing the name of الله in any valid manner fulfills the requirement, certain روایات preserve recommended supplications that emphasize devotion, submission, and توحید. Thereafter, it is stated that when the animals fall to the ground after sacrifice, their meat should be consumed and shared: “Then when they fall upon their sides, eat from them and feed the contented and the needy (فَإِذَا وَجَبَتْ جُنُوبُهَا فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ).” The expression “القانع” refers to one who is content and refrains from asking, whereas “المعتر” refers to one who seeks assistance and may express need more explicitly. By mentioning both, the verse encompasses all categories of the needy, while implicitly giving priority to those who are modest and self‑restrained. The verse concludes: “Thus We have subjected them to you so that you may be grateful (كَذَٰلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ).” The عظمت of this نعمت lies in the fact that powerful and massive animals become subservient to human beings, enabling them to benefit from them in obedience to الله. The following verse addresses a fundamental misconception regarding the purpose of sacrifice: “Neither their meat nor their blood reaches الله, but what reaches Him is your تقویٰ (لَنْ يَنَالَ اللهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَٰكِنْ يَنَالُهُ التَّقْوَىٰ مِنكُمْ).” This clearly establishes that the objective of sacrifice is not physical offering, but spiritual refinement—cultivating تقویٰ, selflessness, obedience, and قرب to الله. Acts of عبادت are thus presented as a means of moral and spiritual training. It is also clarified that practices such as smearing blood upon idols or structures—common in the pre‑Islamic era—have no basis and are explicitly rejected. Instead, sacrifice is meant to instill ethical values, social responsibility, and generosity toward the needy. The verse then reiterates the نعمت of subjugation and directs attention to the glorification of الله: “Thus He has subjected them to you so that you may magnify الله for having guided you (كَذَٰلِكَ سَخَّرَهَا لَكُمْ لِتُكَبِّرُوا اللهَ عَلَىٰ مَا هَدَاكُمْ).” This highlights both forms of Divine guidance: the legislative (teaching the rites of worship) and the natural (placing creation in the service of humanity). Finally, it is declared: “Give glad tidings to the محسنین (وَبَشِّرِ الْمُحْسِنِينَ).” These are those who employ Divine blessings in obedience to الله and fulfill their responsibilities with sincerity and excellence. In light of the احتمال that the obstinacy of مشرکین might provoke hostility against the believers, the concluding verse provides reassurance: “Indeed, الله defends those who believe (إِنَّ اللهَ يُدَافِعُ عَنِ الَّذِينَ آمَنُوا).” This promise is not limited to a particular زمان, but extends across all epochs, provided that people truly embody the condition of “الَّذِينَ آمَنُوا.” However, it is also stated that الله does not love any treacherous and ungrateful individual (إِنَّ اللهَ لَا يُحِبُّ كُلَّ خَوَّانٍ كَفُورٍ), thereby distinguishing between those who remain faithful to Divine guidance and those who persist in ingratitude and betrayal.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

Some narrations indicate that when the Muslims were in Mecca, they were often subjected to the oppression and cruelty of the Meccan polytheists. They endured great hardships and suffering, and whenever they came to the presence of the Prophet PBUH & His Pure Progeny, disheartened after being beaten, and complained of the injustices (and sought permission for jihad), the Prophet PBUH & His Pure Progeny would say: "Be patient, I have not yet been commanded to engage in jihad." This continued until the Muslims migrated from Mecca to Medina, after which the above-mentioned verse, number 39, which grants permission for jihad, was revealed. Thus, it is the first verse revealed regarding jihad. (Reference: Tafsir Majma' al-Bayan and Tafsir Kabir by Fakhr al-Din al-Razi, under discussion under the relevant verse.) Although there is disagreement among commentators about which verse was first in commanding jihad. Some consider this the first verse, while others regard the verse from Surah Al-Baqarah: وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ... (Al-Baqarah 2:190) as the first verse. Others consider the verse from Surah At-Tawbah: إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ (At-Tawbah 9:111) to be the first in this series. (Reference: Al-Mizan, Volume 14, page 419) However, in relation to the subject of "permission for jihad," the wording and tone of this verse (39) appear more appropriate to the reality because the term "permission" clearly indicates an explicit grant of permission. This explicit indication is absent in the other two verses mentioned above. In other words, the interpretation of this verse relates specifically to this subject. In any case, if the previous last verse, which promises defense and support of the believer, is kept in mind, then a special connection between that and the verse under discussion appears evident. In this first verse under consideration, it is stated: Allah has granted permission for jihad to those people against whom fighting has been imposed because they were wronged (أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا). Following this, the permission for jihad is confirmed along with Allah's promise of victory from the omnipotent and powerful God, stating: Indeed, Allah is capable of helping them (وَإِنَّ اللَّـهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ). Perhaps this phrase, which guarantees divine support with power, also alludes to the fact that divine aid will be granted when you are fully prepared for defense, so that no one assumes Allah's help will come while they remain passive. In other words, every possible means available within the natural order should be employed, and if your strength diminishes, do not despair but await the help of Allah, the All-Powerful. This was precisely the principle that the Prophet Muhammad PBUH & His Pure Progeny implemented throughout all battles and campaigns and was successful. Thereafter, the dire condition of those oppressed who were granted permission to fight is further explained while clarifying the Islamic perspective on jihad: Those are the ones who were expelled from their homes without right (الَّذِينَ أُخْرِجُوا مِن دِيَارِهِم بِغَيْرِ حَقٍّ). Their only fault was that they said, "Our Lord is Allah" (إِلَّا أَنْ يَقُولُوا رَبُّنَا اللَّهُ). Clearly, the acknowledgment of the Oneness of Allah and His Unity is not a sin but a distinguished merit. It is not an act that justifies the polytheists in expelling them from their homes and lands, thereby forcing them to migrate from Mecca to Medina. The expression employed in the verse to describe this situation is used to emphasize how the opposing party is allowed to subjugate and dominate under such circumstances. A similar example is when we say to a person who is ungrateful for kindness and favors, "Our only fault was that we served you," which ironically signifies the ingratitude of the addressee who responded to such favors as if they were a crime. (Explanatory note: It appears that the exception in this verse is a connected exception, though in a figurative sense and context of the claim made. (Worth considering)) Then, explaining the philosophy and wisdom behind the command of jihad, it is stated: If Allah did not repel some people by means of others, the places of worship of the Jews and Christians—monasteries, churches, synagogues, and mosques in which the name of Allah is frequently mentioned—would surely have been destroyed (وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَّهُدِمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا). Indeed, if the faithful were to remain idle, passive spectators in the face of the destructive actions of the oppressors, tyrants, and faithless worldly-minded people, granting them free rein to act openly, surely they would leave no trace of these sanctuaries and places of worship. Places of worship are centers of awakening, the niche of prayer is a battlefield, and the mosque is a trench against defiance. Every form of devotion to Allah is equivalent to declaring war against them because they desire that, like Allah, they themselves be worshipped. Thus, if they get the opportunity, they will demolish all centers of the worship of Allah. Jihad...One purpose mentioned here is the permission to command and engage in war and jihad. There is disagreement among commentators regarding the terms "صوامع" (sawāmi‘) and "بیع" (biy‘) in relation to prayers and places of worship. However, what appears more correct is that "صوامع" is the plural of "صومعہ" (ṣūma‘ah), referring to a place generally established outside cities, away from the noise of people, for ascetics and worshippers who renounce the world. In Persia, it is called "دیر" (deir). It should be noted that "صومعہ" means a building whose upper parts are contiguous with each other. Apparently, this refers to the square towers or pinnacles that monks build to adorn their monasteries. "بیع" is the plural of "بیعة" (biy‘ah), meaning a Christian place of worship, i.e., a church. "صلوات" (ṣalawāt), plural of "صلوة" (ṣalāh), is a word used for Jewish places of worship. Some consider it an Arabic form of "صلوثا" (ṣalūthā), a word used in Hebrew for a prayer house. "مساجد" (masājid) is the plural of "مسجد" (masjid), the Muslim place of worship. On this basis, although both "صوامع" and "بیع" relate to Christian places of worship, one refers to communal worship places and the other to places of withdrawal from the world. Also, "بیع" is considered a common term for the places of worship of both Christians and Jews. It should finally be noted that the phrase "یُذْکَرُ فِیھَا اسْمُ اللهِ کَثِیرًا" ("the name of Allah is mentioned much") occurs in the definition of mosques, because according to a comparative study of religions, Muslims worship five times daily throughout the year, thus their places of worship remain continuously active, whereas places of worship in many other faiths are used only once a week or on a few specific days annually. At the end, the promise of divine help is reiterated: Indeed, Allah helps those who help Him by defending His religion and His places of worship (وَلَیَنصُرَنَّ اللهُ مَنْ یَنصُرُہُ). There is no doubt that Allah’s promise is always fulfilled because He is Powerful and Unconquerable (إِنَّ اللهَ لَقَوِیٌّ عَزِیزٌ). This is stated so that the followers and guardians of monotheism do not imagine themselves alone and helpless in the battle between truth and falsehood and against powerful enemies. In the light of this promise, many Muslim fighters have achieved remarkable and splendid successes despite their smaller numbers and limited means against the disbelievers. Nothing except divine unseen help can explain these achievements. The last verse under discussion elaborates on the supporters and helpers of Allah, whose assistance was promised in the previous verse. They are described as follows: When We establish them in the land, they establish prayer, give zakāh, enjoin what is right, and forbid what is wrong (الَّذِینَ إِنْ مَکَّنَّاھُمْ فِی الْاَرْضِ اَقَامُوا الصَّلَاةَ وَآتَوْا الزَّکَاةَ وَاَمَرُوا بِالْمَعْرُوفِ وَنَھَوْا عَنْ الْمُنْکَرِ). After achieving success, they never indulge in arrogance or tyranny, nor waste their lives in frivolity and amusement, nor become intoxicated with power. Rather, they regard their successes, achievements, and this special divine grace as means for their own and society’s reform, construction, and progress. After gaining authority, they do not emerge as another tyrannical force against Allah but rather their relationship with the Lord Almighty and His creation deepens, because they establish prayer, which is a sign of deep connection with Allah. They give zakāh, which indicates human rights and service to creation. By encouraging good and forbidding evil, they create a pure and just society. These four attributes suffice to introduce them. Under their auspices, other acts of worship, righteous deeds, and characteristics of a good society flourish, and welfare activities thrive. (Explanatory note: The importance of enjoining good and forbidding evil, as well as related issues and questions, have been discussed in detail under Surah Al-Imran, Verse 104, in Volume 3.) Remember, "مکنّا" is derived from "تمکین," meaning the provision of means and resources, regardless of whether these are equipment, sufficient knowledge, awareness, or physical strength. "معروف" means good and desirable matters, and "منکر" means evil, undesirable, and false, because the former is familiar and agreeable to every sane person while the latter is alien and opposed to human nature. The verse ends with the statement: The outcome of all matters belongs to Allah (وَلِلّٰہِ عَاقِبَةُ الْامُورِ). Just as every work, every success, and every dominion begins and ends by the will of Allah, so too does its final result and consequence return to Him, for "Indeed, we belong to Allah, and indeed to Him we will return" (اِنَّا لِلّٰہِ واِنّا اِلَیْہِ رَاجِعُونَ).

Although we have already discussed this issue in detail in earlier sections (cf. the commentary on verse 193 of Sūrah al‑Baqarah, vol. 2), it is necessary—given that the verse under discussion belongs to the earliest verses in which permission for جہاد was granted, and that its content sheds light on the philosophy and wisdom underlying this command—to reiterate certain points. These verses indicate two fundamental aspects of the philosophy of جہاد: First, the struggle of the oppressed against the ظالم and جابر: Undoubtedly, it is the innate, natural, and rational right of the مظلوم not to remain crushed beneath the heavy weight of oppression, but rather to rise against the ظالم, to raise his voice, to resist, and, where necessary, to take up arms in order to restore justice and safeguard his rights. Second, the struggle against طاغوتی powers: These powers seek to remove the name of الله from human hearts and to destroy places of remembrance and worship, because such institutions serve as centers of awareness and awakening. It is therefore essential to rise against such forces so that they may not erase the remembrance of الله and impose intellectual domination, reducing people to submission. It is also noteworthy that the destruction of places of worship is not limited to their physical demolition; indirect means may be employed as well. Through negative activities and misleading propaganda, the public may be alienated from mosques and other places of worship, leading to their gradual abandonment and decline. Some raise the objection as to why Islam does not rely solely upon argument and reason, but permits armed struggle. The response has already been indicated: when oppressive and violent forces commit ظلم merely on account of the testimony “لا إله إلا الله,” displacing people, violating all norms of justice, and operating entirely beyond the bounds of reason, can they be confronted through argument alone? Historical and contemporary realities demonstrate that, while argument and reason (دلیل و منطق) are always primary and preferable wherever effective, there exist circumstances in which recourse to force and defense becomes unavoidable—not due to any deficiency in reason, but because certain oppressors refuse to respond to it. Therefore, the provision of جہاد in such contexts is not a rejection of reason, but rather a necessary means of confronting those who deny it altogether, while still maintaining that wherever issues can be resolved through rational argument and evidence, reason takes precedence.

The view that, in the aforementioned verse or in other similar verses, the promise given by الله regarding the defense, assistance, and success of the مؤمنین operates contrary to the laws and principles of creation and nature is incorrect. This promise is, in fact, made specifically to those who enter the field with all their available strength, capability, and resources. As the verse itself indicates: “وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ” — that الله repels tyrannical and oppressive forces not—except in exceptional and miraculous circumstances such as a thunderbolt or an earthquake—through purely unseen means, but rather through sincere and steadfast مؤمنین, whose support and assistance are ensured. This principle is emphasized so that the Divine promise does not become a cause of indolence, complacency, or neglect of responsibility among Muslims. On the contrary, it serves as a source of motivation, movement, and purposeful striving. It is under these conditions that a guarantee of ultimate success is given. It should also be noted that this group of مؤمنین does not attach itself to الله only before attaining success; rather, even after achieving authority, they remain firmly connected to Him. In accordance with the verse “الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ,” they strengthen their relationship with الله and make their victory a means of promoting truth, justice, and moral excellence. In certain narrations, the highest and most complete application (مصداق) of this verse is attributed to the آل محمد and the supporters of Imam المهدي (عليه السلام). For example, Imam باقر عليه السلام is reported to have stated that this verse, from beginning to end, pertains to the آل محمد and the devoted supporters of Imam المهدي. It is said that الله will grant them dominion over the شرق and غرب of the earth, will establish the dominance of His دین, and will, through Imam المهدي and his followers, eradicate innovation and falsehood just as truth had previously been suppressed. Oppression will vanish entirely, as they will enjoin what is right and forbid what is wrong. However, it must be emphasized that such narrations generally refer to the most elevated and exemplary instances of the verse and do not restrict its overall meaning. Accordingly, the broader application of this verse encompasses all believing individuals engaged in struggle and striving, and includes the entire community of sincere مؤمنین.

The cited verses and the preceding ones say to give glad tidings to the "doers of good," and then introduce them as the people of faith and those who do not deny the favors bestowed upon them. They are sometimes mentioned as the "mukhbitin" (those who show humility and submission). They are described as those who, at the time of the remembrance of Allah, tremble out of fear of Allah; who, in the face of trials and hardships, embody patience and endurance; who establish prayer; and who share their God-given resources and blessings with the servants of Allah. In the end, the "helpers of Allah" are introduced as those who, after gaining victory, adopt humility and modesty instead of pride, arrogance, and haughtiness; they establish prayer, pay zakah, and enjoin what is right and forbid what is wrong. If these verses are considered collectively, the conclusion is that the true and sincere believers possessing the above qualities are those who, on one hand, are very strong in terms of their beliefs, faith, and sense of responsibility, and on the other hand, fully fulfill all the rights of both the Creator and creation in practice; they steadfastly oppose corruption and evil, and face every difficulty and hardship with courage and perseverance.

See ayat 45 for tafseer.

See ayat 45 for tafseer.

See ayat 45 for tafseer.

In the preceding verses, mention was made of the complex, grave, and oppressive challenges imposed upon the مؤمنین by forces hostile to Islam. It was also explained how, merely on account of their adherence to توحید, the tyrannical powers subjected them to various forms of persecution—driving them from their homes and rendering them displaced—and that permission for جہاد was granted to the believers in order to confront these injustices. The verse under discussion both consoles the رسولِ اسلامؐ and the مؤمنین and clarifies the evil end of the disbelievers. The first verse states: if you are denied, do not be distressed, for before them the قوم of نوح, عاد, and ثمود had also denied their Prophets (وَإِن يُكَذِّبُوكَ فَقَدْ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَثَمُودُ). Likewise, the قوم of Ibrāhīm and Lūṭ also rejected their Prophets. Just as the intense opposition and denial of earlier peoples did not weaken or obstruct the mission of those عظیم Prophets, so too such denial cannot affect your pure and steadfast resolve. However, these blind‑hearted disbelievers should not imagine that they can continue their destructive schemes indefinitely. In the past, they were first granted respite so that the process of آزمائش might be completed and the حجت fully established against them, and so that they might remain immersed in their life of ease; thereafter, according to the law of recompense, they were seized (فَأَمْلَيْتُ لِلْكَافِرِينَ ثُمَّ أَخَذْتُهُمْ). Consider how decisively their اعمال were rejected and how clearly their فساد was exposed—“How then was My reprobation (فَكَيْفَ كَانَ نَكِيرِ)?”—that is, how severe and decisive was My punishment. Their blessings were taken away, hardship and misery became their fate, and life was replaced with death. The subsequent statement elaborates this punishment: “How many a settlement did We destroy while it was given to ظلم (فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَاهَا وَهِيَ ظَالِمَةٌ).” Their structures collapsed from above (فَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا), meaning that the intensity of the punishment was such that their roofs caved in upon them and their dwellings were reduced to ruin. “And how many abandoned wells (وَبِئْرٍ مُّعَطَّلَةٍ)”—wells once filled with water were left desolate, with no one remaining to draw from them or to quench thirst. “And [how many] lofty palaces (وَقَصْرٍ مَّشِيدٍ)”—magnificent and well‑constructed edifices were reduced to desolation, and their inhabitants were consigned to annihilation. Thus, their luxurious dwellings were left deserted, and the very sources that sustained the prosperity and fertility of their lands vanished. In this manner, the passage vividly portrays the ultimate fate of those who persist in ظلم and opposition to the truth.

According to the narrations transmitted through the اہلِ بیت اطہارؑ, a noteworthy interpretive point has been presented: the expression “بِئْرٍ مُعَطَّلَةٍ” is understood to refer to scholars and bearers of knowledge who have been left isolated within society, such that no one benefits from their علم and wisdom. In a narration from Imam Mūsā al‑Kāẓimؑ concerning the phrases “وَبِئْرٍ مُعَطَّلَةٍ وَقَصْرٍ مَشِيدٍ,” it is stated: “البئر المعطلة الإمام الصامت، والقصر المشيد الإمام الناطق” That is, “The abandoned well (بئر معطلة) is like a silent Imam or leader, while the lofty structure (قصر مشيد) refers to an Imam who is actively exercising leadership.” A similar narration is also reported from Imam Ṣādiqؑ (cf. Tafsīr al‑Burhān, vol. 3, p. 30). These narrations, in essence, function as analogical expressions (تشبیه) rather than literal interpretations. In a comparable manner, traditions refer to حضرت مہدیؑ and his universal just rule as “ماء معین” (flowing water). The implication is that when a leader or Imam occupies a position of authority, he resembles an elevated and well‑constructed palace—visible, prominent, and capable of drawing people toward itself, thus serving as a center and refuge. Conversely, when such a leader is removed from authority and replaced by unworthy individuals, he becomes like an abandoned well, from which neither thirst is quenched nor the زمین irrigated. The idiom of “بئر معطلة” and “قصر مشيد” has also been expressed poetically by an Arab poet: “بئر معطلة وقصر مشرف مثل لآل محمد مستطرف فالقصر مجدهم الذي لا يُرتقى والبئر علمهم الذي لا يُنزف” “The abandoned well and the elevated palace constitute a striking example for the condition of the آل محمد؛ The palace represents their exalted rank and dignity, unattainable by others, While the well signifies their knowledge, which is inexhaustible.” (cf. Tafsīr al‑Burhān, vol. 3, p. 30).

See ayat 51 for tafseer.

See ayat 51 for tafseer.

See ayat 51 for tafseer.

See ayat 51 for tafseer.

See ayat 51 for tafseer.

In the previous verses, discussion was taking place about those evil doers and disgraceful oppressors whom Allah punished and destroyed their cities. In the first verse under discussion, this theme is further emphasized with the statement: "Do they not travel through the earth so that their hearts may thus learn wisdom, or their ears may thus learn to hear?" (أَفَلَمْ يَسِيرُوا فِي الْاَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا أَوْ آذَانٌ يَسْمَعُونَ بِهَا). Indeed, the palaces of oppressors and the dwellings and abodes of the worldly, whose power was once elevated, despite their silence, speak thousands of things, and in every statement are thousands of hidden points. These deserted and ruined settlements are, as it were, the biographies of those nations’ character and behavior, their shameful way of life, and their warning consequences—living, speaking books. These ruins and the visible traces seen there produce such effects on human heart and mind that sometimes the observation of just one site is more impactful than extensive reading. Within the context of the recurrence of history, which forms the foundation of human life, the observation of these ruins places the future of mankind vividly before one’s eyes. Indeed, the study of former nations and the observation of their remains sharpen the ear to hearing and the eye to seeing. For this reason, in many verses of the Qur’an, travel is encouraged, but it is divine and moral travel whose ultimate purpose is to acquire lesson and learning—with the traveler’s heart as if peering through his eyes, looking with a gaze of admonition upon the palaces of Madain and the palaces of the Pharaohs; at times arriving in the valleys of Madain along the Tigris, and at times, shedding a Tigris of tears in Madain. The traveler may take admonition from the broken towers in the ruins of the palaces of the tyrannical kings and listen, with the ears of the sincere, to the charming melody heard from every particle of that dust, which says: "Take two or three steps, O mouth, Let two or three tears flow." (Explanatory Note: Regarding the etiquette of touring the remains of past eras and former peoples, a detailed discussion has been completed under the commentary of Surah Al-Imran, verse 137, in the second volume of this tafseer.) Thereafter, the Qur’an clarifies the reality that although many people seemingly possess intact eyes and ears, yet their hearts are blind and deaf. It states explicitly: "Verily, it is not the eyes that are blind, but the hearts in the breasts are blind." (فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَكِن تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ). The truth is that those deprived of external sight, commonly called blind, are sometimes very enlightened and knowledgeable of heart. The truly blind are those whose heart’s eye is blind and who cannot perceive rightly. Therefore, the Messenger of Allah (peace be upon him) said: "شَرُّ الْعَمَى عَمَى الْقَلْبِ" "The worst blindness is the blindness of the heart." Elsewhere, he said: "أَعْمَى الْعَمَى عَمَى الْقَلْبِ" "The severest blindness is the blindness of the heart." (Reference: Tafseer Noor al-Thaqalayn, vol. 3, p. 508) In Awaali al-Laali, another narration is recorded: The Prophet (peace be upon him) said: "إِذَا أَرَادَ اللَّهُ بِعَبْدٍ خَيْرًا فَتَحَ عَيْنَ قَلْبِهِ فَيُشَاهِدُ بِهَا مَا كَانَ غَائِبًا عَنْهُ" "When Allah intends good for a servant, He opens the eye of his heart so that through it he may perceive what was hidden from him." (Reference: Tafseer Noor al-Thaqalayn, vol. 3, p. 509) Here arises the question as to why the perception of reality is attributed to the heart inside the chest when the heart’s function is only to circulate blood. The answer has already been provided under the commentary of Surah Al-Baqarah in the first volume; however, a brief summary is presented here. The heart is also taken to mean intellect, and the chest signifies the human self and nature. Moreover, the heart is the manifestation of emotions and inclinations. Whenever an emotional perception produces an electric current causing intense excitement in the human soul, the first organ affected is precisely the heart. The heartbeat accelerates, blood rushes rapidly to every part of the body, and the body receives fresh vitality and new energy. This is why the manifestations of the soul are attributed to the "heart" (worthy of reflection). The noteworthy point in the verse under discussion is that attention is drawn to the heart (intellect) and ears in relation to human overall perceptions as if indicating that there are only two ways to perceive reality: 1. Internal 2. External That is, either a person experiences it inwardly, stirred with excitement and thus reaches the truth; or he receives the truth from external sources, such as the reality-creating words of the Prophets, the Successors, the Saints, and admonishers and critics; or by both means, attains the truth. (Reference: Tafseer al-Mizan, under the commentary of the verse, vol. 14, p. 426) In the second verse under consideration, another aspect of the faithless, ignorant, unaware, and blind-hearted is portrayed, revealing that they are hastily demanding punishment, saying, "If you are truthful, then why is the punishment of Allah delayed from us?""And they urge you to hasten the punishment" (وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ). "Say to them, 'Do not hasten. Indeed, Allah does not break His promise'" (وَلَنْ يُخْلِفَ اللهُ وَعْدَهُ). Because haste and eagerness are characteristics of those who fear losing the opportunity and whose resources and powers might be depleted. Whereas Allah, who has complete power over everything from eternity to eternity, why would He hasten any matter? He always fulfils His promises on time. For Him, a moment, a day, or a year are all equal: "Indeed, a day with your Lord is like a thousand years of what you count" (وَإِنَّ يَوْمًا عِندَ رَبِّكَ كَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ). Therefore, whether they seriously demand punishment or mock it by saying, "God's punishment will not befall us," they should know that the punishment from Allah awaits them; sooner or later, it will surely come to them. This respite given to them is meant to provide them with a chance for awakening, awareness, and reconsideration. And when the punishment descends, all doors of forgiveness and repentance will be closed upon them; no path to consciousness and salvation will remain. Apart from the above interpretation of the phrase "إِنَّ يَوْمًا عِندَ رَبِّكَ كَأَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ," commentators have presented other meanings as well. One of these is that to complete a task, you may need a period as long as a thousand years, but Allah requires neither preparation nor time; rather, He can accomplish any task (such as punishment) in a single day, or even less than that. Another interpretation mentioned is that one day in the Hereafter is equivalent to a thousand years of this world (and accordingly, the length of reward and punishment there is also greater). In this context, a narration has been quoted: "Indeed, the poor people will enter Paradise five hundred years before the rich and powerful" (reference: Tafseer Majma’ al-Bayan under the discussion of this verse). The last verse summarized here reinforces the main point expressed in the previous verses and serves as a warning to the stubborn disbelievers: "How many a town have We granted respite while they were wrongdoers; then We seized them" (وَكَاَيِّنْ مِنْ قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِيَ ظَالِمَةٌ ثُمَّ أَخَذْتُهَا). They, like you, complained about the delay in punishment and mocked it, using this delay as proof that the messengers were liars. But ultimately, they were overtaken by punishment, and they cried out in regret, but their cries were not heard. Surely, all will return to Me, and all paths end with Allah alone. All treasures, resources, and this entire wealth remain here, and He alone is their Owner (وَإِلَيَّ الْمَصِيرُ).

In the preceding verses, reference was made to the disbelievers’ demand for the hastening of punishment, and it was clarified that this matter pertains exclusively to the Divine Essence and His wisdom‑filled will; even the Prophets (علیهم السلام) possess no authority in this regard. Accordingly, in the first verse under discussion, it is stated: “Say: O people! I am only a clear warner to you (قُلْ يَا أَيُّهَا النَّاسُ إِنَّمَا أَنَا لَكُمْ نَذِيرٌ مُبِينٌ).” That is, if, sooner or later, punishment were to descend upon you as a consequence of rebellion and disobedience, it is not within my control. Although the Messenger of الله PBUH & His Pure Progeny is both a bearer of glad tidings and a warner, the omission of glad tidings here and the emphasis on warning is due to the specific audience—namely, obstinate and unbelieving individuals who mocked Divine punishment. However, in the following two verses, both بشارت and warning are mentioned. Since the mercy of الله surpasses His punishment, glad tidings are presented first: “Those who believe and perform righteous deeds—for them is forgiveness and a noble provision (فَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ).” Thus, they are first immersed in the stream of Divine pardon, becoming purified from the burdens of impurity; thereafter, they partake of various blessings of Divine grace. The expression “رزق کریم,” since “کریم” denotes everything noble, valuable, and excellent, conveys a broad meaning encompassing all material and spiritual blessings. It is an allusion to the fact that الله, in His noble abode, bestows manifold favors upon His believing and righteous servants. The term “کرم,” as noted by lexicographers such as Rāghib, is generally employed for acts of high virtue and excellence rather than lesser forms of goodness. Some commentators have understood “رزق کریم” to signify uninterrupted, continuous, and flawless sustenance, while others have interpreted it as sustenance appropriate to the condition of the recipient; in reality, all such meanings are included within its comprehensive sense. Thereafter, it is stated once again: “But those who strive against Our signs, seeking to frustrate them, they are the inhabitants of the blazing Fire (وَالَّذِينَ سَعَوْا فِي آيَاتِنَا مُعَاجِزِينَ أُولَٰئِكَ أَصْحَابُ الْجَحِيمِ).” The expression “سَعَوْا” (from “سعی”) denotes exertion and effort, and here refers to striving to nullify or oppose the Divine signs. The term “مُعَاجِزِينَ,” derived from “عجز,” indicates those who imagine that they can frustrate or overcome the Divine will, acting under the delusion that they can thwart the power of الله. “جحیم,” derived from a root signifying the شدت of blazing fire and fury, refers to a state of intense burning—namely, Hell. Thus, the contrast is clearly drawn: on the one hand, those who accept the truth and act righteously attain forgiveness and noble provision; on the other, those who actively oppose and undermine the Divine signs, imagining themselves capable of overcoming Divine authority, are destined for the blazing Fire.

See ayat 54 for tafseer.

See ayat 54 for tafseer.

In the preceding two verses, reference was made to the mockery, ridicule, and hostile efforts of the disbelievers and مشرکین aimed at undermining the دین of الله. In the verses under discussion, people are informed that such دشمنانہ intrigues are not a new phenomenon; rather, throughout history, طاغوتی and شیطانی doubts and ambiguities have consistently been spread in opposition to the Prophets. Accordingly, in the first verse it is stated: “And We did not send before you any رسول or نبی but that when he conceived a plan (for the advancement of the Divine mission), Satan cast doubts into his aspiration (وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّى أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ).” However, الله does not leave the effects of satanic insinuations unchecked. Rather, “الله removes what Satan casts, and then establishes His آیات firmly (فَيَنسَخُ اللَّهُ مَا يُلْقِي الشَّيْطَانُ ثُمَّ يُحْكِمُ اللَّهُ آيَاتِهِ).” This is easy for الله, for He is علیم and حکیم—fully aware of all negative schemes and wholly capable of nullifying them and reinforcing the truth. Nevertheless, the activities of دین‑opposing forces and طاغوتی intrigues serve as a آزمائش for all—believers, the discerning, and disbelievers alike. Thus, the following verse states: “So that what Satan casts may become a trial for those in whose hearts is disease and for those whose hearts are hardened (لِيَجْعَلَ مَا يُلْقِي الشَّيْطَانُ فِتْنَةً لِّلَّذِينَ فِي قُلُوبِهِم مَّرَضٌ وَالْقَاسِيَةِ قُلُوبُهُمْ).” “And indeed the ظالمون are in far‑reaching opposition (وَإِنَّ الظَّالِمِينَ لَفِي شِقَاقٍ بَعِيدٍ),” their hearts being filled with hostility and enmity toward the truth. Moreover, another purpose of these events is that those endowed with knowledge may clearly distinguish between truth and falsehood, between Divine guidance and satanic doubts; thus, recognizing that this is the truth from their Lord, they believe in it, and their hearts incline humbly toward الله: “(وَلِيَعْلَمَ الَّذِينَ أُوتُوا الْعِلْمَ أَنَّهُ الْحَقُّ مِن رَّبِّكَ فَيُؤْمِنُوا بِهِ فَتُخْبِتَ لَهُ قُلُوبُهُمْ).” Indeed, الله does not abandon such aware and truth‑seeking مؤمنین upon these difficult paths; rather, He guides those who believe to the straight path: “(وَإِنَّ اللَّهَ لَهَادِ الَّذِينَ آمَنُوا إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ).”

Besides the above tafseer, other views have also been expressed regarding these verses, although the above tafseer aligns with the opinions of some learned mufassireen. According to some mufassireen, the meanings of "تمنّی" and "امنیہ" are recitation or reading, and some Arab poets have also used these words in that sense. On this basis, the translation of the first verse under discussion would be that in the past, when the prophets (peace be upon them) conveyed Allah’s commands to the people, the devils (especially those disguised as humans) would sow doubts and suspicions in their speech and, to mislead the masses and invalidate the guidance of the prophets, would propagate false ideas during their utterances... But Allah, by His perfect power, would remove the effects of these false ideas and strengthen His commands. This meaning corresponds with the phrase "ثُمَّ یُحْکِمُ اللهُ آیَاتِہِ" and somewhat resembles the later tale of the "غرانیق" (though only in certain respects). However, the more noteworthy point is that the meanings of "تمنّی" and "امنیہ" as recitation or reading are hardly ever used. In fact, the Holy Qur’an does not employ these words in this sense anywhere. The root of "تمنّی" is "منی" (in the pattern "مشی"), which fundamentally means decree or preordainment. The human and animal semen is called "منی" because from it the specific form and features of the child are determined. "منیة" is also used to mean death, since death is destined for man. Wishes or hopes are called "تمنّی" because a person forms their image in his mind and begins to regard them as his destiny. In brief, the foundation of this word everywhere is decree, determination, or image. Although recitation can somewhat be related to this meaning as recitation is indeed the fixing and representation of words, this connection is very remote and rare in the Arabic language. However, the meaning relating to the plans and missions of the prophets, which we have presented, is very close to the basic and original sense of this word. In this context, a third possibility has also been proposed, which is that the reference is to those satanic whispers that were implanted in the prophets (peace be upon them) only for a very brief interval—thoughts free from satanic influence and luminous—but due to the state of infallibility, through Allah’s unseen power and support, these whispers were very quickly removed, and the prophets were continuously kept firmly on the right path. However, this meaning does not accord with the following verses, which state that these satanic doubts and whispers were a means of trial for the possessors of knowledge, believers, and disbelievers alike. Thus, this meaning cannot relate to the inner and intellectual state of the prophets, since they would quickly discern satanic suggestions and keep away from them. In any case, from this detailed discussion, it becomes clear that the very first tafseer is the most appropriate, which indicates the satanic conspiracies opposing the undertakings and programs of the prophets (peace be upon them), through which they constantly sought to sabotage the prophets’ welfare and reformative missions, but Allah would thwart them.

According to some narrations found in certain Sunni sources, a rather unusual report has been attributed to Ibn ʿAbbās in this context. It is stated that the Messenger of الله صلى الله علیہ وآلہ وسلّم was reciting Sūrah al‑Najm, and when he reached the verses: “أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّىٰ وَمَنَاةَ الثَّالِثَةَ الْأُخْرَىٰ” in which the names of the idols of the مشرکین are mentioned, Satan allegedly caused the following words to be uttered upon his blessed tongue: “تلک الغرانیق العلیٰ وان شفاعتھن لترتجی” “That they are exalted birds, and their intercession is hoped for.” Upon hearing this, the مشرکین of Makkah became pleased and said that this was the first occasion on which Muḥammad had spoken favorably of their deities. It is then claimed that the Prophet صلى الله علیہ وآلہ وسلّم performed سجدة, and the مشرکین also prostrated. Subsequently, Jibrā’īl علیہ السلام descended and informed him that those latter words were not from revelation but constituted satanic insinuation, upon which the verse beginning “وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن نَبِيٍّ …” was revealed, as a form of admonition. Certain opponents of Islam have attempted to exploit this narration in order to undermine the mission of the Prophet صلى الله علیہ وآلہ وسلّم. However, numerous indications demonstrate that this report is fabricated. First, according to scholars of ḥadīth, the transmitters of this report are weak and unreliable, and its attribution to Ibn ʿAbbās is not established. Some early authorities have explicitly stated that this account belongs to the class of stories fabricated by heretics and unbelievers. Second, the opening verses of Sūrah al‑Najm explicitly negate such a possibility. It is stated therein: “وَمَا يَنطِقُ عَنِ الْهَوَىٰ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ” indicating that the Messenger does not speak from desire, but only through revelation. In the presence of such a declaration, the aforementioned narrative holds no اعتبار. Third, numerous reports describe the prostration that occurred during the recitation of Sūrah al‑Najm, yet none of them include the account of the “غرانیق,” which strongly suggests that this addition is a later interpolation. Fourth, the verses immediately following the mention of these idols strongly condemn them, declaring them to be nothing but names invented by people without any basis in truth: “إِنْ هِيَ إِلَّا أَسْمَاءٌ سَمَّيْتُمُوهَا …” In light of such severe condemnation, it is inconceivable that any preceding statement could have contained praise for these idols. Fifth, the Qur’ān itself explicitly affirms that it is protected from alteration and corruption: “إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ” Sixth, the life of the Prophet صلى الله علیہ وآلہ وسلّم, from beginning to end, was marked by unwavering opposition to idolatry. He never showed even the slightest inclination toward compromise with شرک, even under the most severe circumstances. It is therefore implausible that such words could ever have been uttered by him. Even those who do not accept his prophethood acknowledge his wisdom and integrity. A person who consistently proclaimed “لا إله إلا الله” and rejected all offers of compromise with idolaters cannot reasonably be thought to have suddenly praised their deities. Accordingly, this detailed analysis makes it clear that the story of the “غرانیق” is a fabrication invented by hostile elements and uninformed opponents with the aim of discrediting the Qur’ān and the Prophet صلى الله علیہ وآلہ وسلّم. Scholars across different traditions have overwhelmingly rejected it. Some commentators, however, have attempted to provide an explanation for the narrative. They suggest that the Prophet صلى الله علیہ وآلہ وسلّم would recite the Qur’ān with pauses, allowing listeners to absorb the verses. During one such pause after the recitation of the relevant verses, certain obstinate مشرکین may have inserted the disputed words in the same tone to create confusion and mockery. The subsequent verses then clarified the matter and emphatically refuted idolatry. Thus, it becomes evident that interpreting this account as evidence of any concession by the Prophet صلى الله علیہ وآلہ وسلّم toward مشرکین is a manifest error. Such a view reflects a lack of awareness of his resolute stance and of the established historical reality, according to which he consistently rejected all proposals of compromise and remained steadfast upon his mission.

There is considerable اختلاف on this matter. In our view, the more correct position is that the term “رسول” refers to those Prophets who were commissioned to convey and disseminate their دین and to invite people toward it. As is evident from their historical accounts, they exerted tireless effort in this regard, made no concessions, and endured every form of hardship and suffering with patience and composure. By contrast, “نبی,” as is apparent from the term itself, refers to a personality who conveys Divine revelation (وحی). Such a person may not necessarily be charged with broad‑based public propagation. In this sense, he may be likened to a physician, whom people seek out in order to obtain treatment for their ailments. It becomes clear from study that the circumstances and environments of different Prophets varied considerably, and that their respective duties and responsibilities were not identical (cf. the discussion under the commentary of verse 124 of Sūrah al‑Baqarah).

See ayat 59 for tafseer.

See ayat 59 for tafseer.

See ayat 59 for tafseer.

See ayat 59 for tafseer.

The previous verses were about the conspiracies of the opponents aimed at erasing the signs of Allah. The verses under discussion mention the continuation of these blameworthy efforts by the same biased and stubborn people. In the first verse, it is stated: "The disbelievers will always be in doubt about the Qur'an and your monotheistic religion (until the Day of Judgment), until the Hour suddenly comes upon them, or the punishment of a barren day comes to them—the Day when they will have no power of any kind" (وَلَایَزَالُ الَّذِینَ کَفَرُوا فِی مِرْیَةٍ مِنْہُ حَتَّی تَاتِیَھُمْ السَّاعَةُ بَغْتَةً اَوْ یَاتِیْھُمْ عَذَابُ یَوْمٍ عَقِیمٍ). It should be clear that by "disbelievers" here, not all disbelievers are meant, because many of them accepted the Prophet Muhammad (صلی الله علیہ وآلہ وسلّم) during the mission and joined the ranks of Muslims. Here, "disbelievers" refers to their obstinate, biased leaders and spiteful people who never believed until the end and remained engaged in destructive activities. The word "مریة" (muryah), meaning envy, hesitation, and doubt, indicates that the disbelievers did not consider the Qur'an and Islam completely wrong in the full sense of certainty, although they verbally expressed otherwise. They had fallen from the stage of certainty in Islam to at least the level of doubt, but their bias and animosity prevented them from pursuing the truth further. Concerning the word "ساعة" (Sa'ah - the Hour), although some commentators have said it means "death" or "moments of death," the later verses clarify that it refers to the coming of the Day of Resurrection. Particularly, the term "بغتة" (suddenly, unexpectedly) and the context of "يوم عقيم" (a barren day) indicate that the punishment mentioned is the torment of the Resurrection. It is called "barren" because after it, they will have no day or opportunity to make amends for their sins, cover up their shortcomings, or change their condition in any way. After that, the all-encompassing sovereignty of Allah on the Day of Judgment is mentioned: "The dominion that Day is for Allah alone" (الْمُلْکُ یَوْمَئِذٍ لِلّٰہِ). This is not exclusively specific to the Day of Judgment, for Allah is always the all-encompassing and absolute sovereign—today, yesterday, and forever. However, in this world, because there are other rulers, even though their rule is limited, weak, and only apparent in form, this fact might give the impression that there are other sovereigns besides Allah. But on the Day of Resurrection, when all earthly rulers and kings will be stripped of their dominion, this truth will be clearer than ever before: the sovereign and possessor of dominion is only Allah. In other words, sovereignty has two kinds: one is true sovereignty, which the Creator has over the creation, and the other is conventional and contractual sovereignty established to maintain order among people. In this world, both types of sovereignty exist, but in the Hereafter, the conventional and contractual sovereignties, which maintain societal order, will be abolished, and only the sovereignty of the Creator of all worlds will remain. (Reference: Al-Mizan, vol. 14, p. 433) In any case, the true Owner and the true ruler and sovereign will be Allah alone; therefore, He will judge all humans, both disbelievers and believers. The consequence of this is mentioned in the Qur'an afterwards: those who believed and did righteous deeds will dwell in gardens of delight, in which there will be every kind of blessing and good that they can imagine (فَالَّذِینَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فِی جَنَّاتِ النَّعِیمِ). But those who disbelieved and denied Our signs will remain in humiliating punishment (وَالَّذِینَ کَفَرُوا وَکَذَّبُوا بِآیَاتِنَا فَأُولٰئِکَ لَهُمْ عَذَابٌ مُهینٌ). Truly, what a vivid and living picture this presents. This punishment will disgrace and humiliate those who were arrogant and proud, who considered themselves superior to other creatures of Allah, seeing themselves as great and others as small and insignificant. Various kinds of punishment are described in the Qur'anic verses— "painful," "great," and "humiliating"—each matching the nature of the sins these proud and arrogant people committed. A point requiring attention is that two attributes have been mentioned for both believers and disbelievers: faith and righteous deeds for the believers, and disbelief and denial for the disbelievers. This reflects the internal beliefs and external manifestations of each group, as a person’s actions and behavior stem from their beliefs. The last few verses mentioned the emigrants who left their homes for Allah and His religion. In the verse under discussion, they are presented as a distinguished category, saying: Those who emigrated in the way of Allah and then were killed or died, Allah will bestow upon them good provision and special blessings, for He is the best of providers (وَالَّذِینَ ہَاجَرُوا فِی سَبِیلِ اللهِ ثُمَّ قُتِلُوا اَوْ مَاتُوا لَیَرْزُق)."...Indeed, Allah is the best of providers (وَإِنَّ اللهَ لَهُوَ خَيْرُ الرَّازِقِينَ)." Some commentators have interpreted "رزق حسن" (good provision) as those blessings which, when a person gazes upon them, becomes so engrossed that they lose awareness of anything else, and such provision can only be granted by Allah. Some scholars have related the occasion of revelation (Shan-e-Nuzul) of this verse as follows: When the Muslims migrated to Medina, some of them passed away due to natural death and others attained martyrdom. At that time, a group among the Muslims began to propagate the notion that all ranks and virtues were exclusively for those who were martyred, and that those who died naturally had no share. It was then that this verse was revealed, declaring both groups as deserving of blessings. For this reason, some commentators have stated that the true significance lies in sacrificing one's life in the path of Allah, whether by attaining martyrdom on the battlefield or dying in obedience to the cause of Allah. One who dies following Allah's obedience also partakes in the rewards of the martyrs. "Indeed, those killed in the cause of Allah and those who die in the cause of Allah - they are martyrs" (Reference: Tafsir Qurtubi, Vol. 7, p. 44870). In the final verse, presenting an example of excellent provision, it is stated: Allah will cause them to enter a place that will delight them (لَيُدْخِلَنَّهُمْ مُدْخَلًا يَرْضَوْنَهُ). That is, though in this world they were compelled to leave their homes amid great distress and sorrow, Allah will grant them in the Hereafter a dwelling place and residence which will be pleasurable in every aspect, bringing joy and comfort. Thus, He will recompense their self-sacrifice and bravery in the best possible manner. Finally, it is stated that Allah is fully aware of their deeds and actions; He is forbearing and patient, and does not hasten in punishment or reward, so that the believers may also be trained and fully tested in this trial (وَإِنَّ اللهَ لَعَلِيمٌ حَلِيمٌ).

See ayat 62 for tafseer.

See ayat 62 for tafseer.

According to some narrations, as the month of Muḥarram was drawing to its close and only two nights remained, the مشرکین consulted among themselves and said that the companions of Muhammad PBUH & His Pure Progeny would not engage in warfare during this month, since they regarded it as sacred; therefore, they resolved to attack them and eliminate them. Accordingly, they launched an assault. The Muslims initially appealed that no fighting should take place during this sacred month; however, when the disbelievers paid no heed, the Muslims firmly defended themselves, and الله granted them victory. Thereupon, the first verse under discussion was revealed (cf. Majmaʿ al‑Bayān and al‑Durr al‑Manthūr, under the commentary of the verse in question).

In the preceding verses, mention was made of those who migrate in the way of الله and of the عظیم reward that awaits them in the Hereafter. In order to dispel the misconception that Divine لطف, کرم, and success are confined solely to the next life, the first verse under discussion refers to Divine favor and the success of the Muslims in this world as well. It is stated: “That is so; and whoever retaliates in proportion to the wrong done to him, and is thereafter again oppressed, then الله will surely help him (ذٰلِكَ وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِ ثُمَّ بُغِيَ عَلَيْهِ لَيَنصُرَنَّهُ اللَّهُ).” This indicates the principle that, in the face of ظلم and oppression, every individual possesses a natural right of self‑defense and is permitted to respond accordingly. However, the qualification “مثل” emphasizes that one must not تجاوز the حدود of proportionality. The phrase “ثُمَّ بُغِيَ عَلَيْهِ” further suggests that if a person, despite defending himself, is subjected to continued aggression, then الله Himself will assist him. In other words, it is clarified that one who remains entirely passive in the face of ظلم, allowing himself to become a victim without undertaking effective measures of defense, cannot be considered deserving of Divine assistance. Indeed, Divine help is promised specifically to those who exert their utmost efforts against oppressors and aggressors, yet remain unable to overcome them. Furthermore, since it is necessary that retribution (قصاص), punishment, and forgiveness coexist—so that those who repent and submit may find peace—the verse concludes: “Indeed, الله is Most Pardoning and Forgiving (إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ).” This verse resembles other verses concerning قصاص, which, while granting the right of retaliation, also present forgiveness as the preferable course, particularly for those deserving of pardon. Since the promise of Divine assistance becomes truly reassuring only when the helper is absolutely قادر and powerful, the subsequent verse presents a manifestation of Divine power within the vast cosmos. It is stated: “That is because الله causes the night to enter into the day and the day to enter into the night (ذٰلِكَ بِأَنَّ اللَّهَ يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ).” The term “یولج,” derived from “ولوج,” conveys the meaning of دخول. It describes the gradual alternation of night and day, wherein each incrementally decreases or increases over the course of the year. This may also allude to the phenomena of sunrise and sunset, which do not occur abruptly but rather gradually, owing to the structure of the earth and its atmospheric envelope. The gradual emergence of daylight and the progressive spread of darkness prevent sudden transitions, which would otherwise have detrimental effects on human physical, psychological, and social life. Thus, the verse may encompass both interpretations without contradiction. The verse concludes: “And indeed الله is All‑Hearing, All‑Seeing (وَأَنَّ اللَّهَ سَمِيعٌ بَصِيرٌ),” indicating that He hears the supplications of the مؤمنین, is fully aware of their conditions and actions, and provides His فضل and کرم when needed, while also being fully cognizant of the machinations of their adversaries. The final verse under discussion serves, in reality, as a proof of the claim made earlier: “That is because الله—He alone—is the Truth, and whatever they invoke besides Him is falsehood, and indeed الله is the Most High, the Most Great (ذٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ).” Thus, if it is observed that the forces of truth ultimately prevail while falsehood declines and fails, and that Divine assistance does not accompany the disbelievers but supports the مؤمنین, the reason lies in the fact that the former are aligned with باطل whereas the latter are grounded in حق. The former stand in opposition to the نظام of existence and are therefore destined for destruction, whereas the latter are in harmony with it. The fundamental principle is that الله is Absolute حق, and all that is disconnected from Him is باطل to the extent of that disconnection. The attributes “علی” and “کبیر” respectively denote exaltedness, sovereignty, and greatness, pointing to His overwhelming power and authority. A Being characterized by such صفات is fully capable of granting assistance to His servants and vanquishing their adversaries. Therefore, His servants ought to place complete confidence in His promise.

See ayat 66 for tafseer.

See ayat 66 for tafseer.

See ayat 66 for tafseer.

In the preceding verses, the infinite power of الله and His absolute truth were mentioned. In the verses under discussion, this is elaborated further through reference to various manifestations of His قدرت and authority. It is stated: “Have you not observed that الله sends down water from the sky, and thereby the earth becomes green (اَلَمْ تَرَ أَنَّ اللهَ أَنزَلَ مِنَ السَّمَاءِ مَاءً فَتُصْبِحُ الْاَرْضُ مُخْضَرَّةً)?” That is, the land from which the آثار of life had vanished—having become barren, dark, and lifeless—is transformed through the life‑giving drops of rain into fertile and verdant زمین, and life once again emerges and flourishes. Indeed, the One who brings life into existence with such ease is لطیف and خبیر (إِنَّ اللهَ لَطِیفٌ خَبِیرٌ). The term “لطیف,” derived from “لطف,” denotes an action of utmost subtlety and refinement; it is also used for Divine favors characterized by delicacy and precision. “خبیر” refers to One who is fully aware of the most subtle and intricate matters. The attribute of “لطیف” requires that الله nurture the growth of minute seeds buried deep within the soil, drawing them—contrary to gravitational forces—from the depths of dark earth to the surface with precision and subtle care, exposing them to sunlight and air, until they ultimately develop into green plants or large trees. If rainfall did not soften the surrounding soil, such growth would not be possible. Through rain, the الأرض is rendered receptive, and all conditions necessary for the development of the delicate seed are provided, while الله remains fully aware of every stage—from its placement in the soil to its emergence as a sprout. His being “لطیف” requires the sending of rainfall, while His being “خبیر” necessitates that it be sent in precise measure—neither excessively, causing floods, nor insufficiently, resulting in drought. Thereafter, another sign of His authority is mentioned: “To Him belongs whatever is in the heavens and whatever is in the earth (لَهُ مَا فِی السَّمَاوَاتِ وَمَا فِی الْاَرْضِ).” He is the Creator and Owner of all, and thus possesses complete authority over everything. “Indeed, الله—He alone—is the Self‑Sufficient, the Praiseworthy (وَإِنَّ اللهَ لَهُوَ الْغَنِیُّ الْحَمِیدُ).” The attributes “غنی” and “حمید” are used in a closely connected manner: unlike worldly wealth, which may be accompanied by miserliness or arrogance, Divine غنا is coupled with generosity, benevolence, and beneficence. Furthermore, while human wealth is limited and contingent, all wealth in reality belongs to الله, and thus ultimate praise is due only to Him. Unlike human acts, which are often motivated by self‑interest, the giving of الله is without personal benefit; rather, it is wholly for His servants. Another example of His comprehensive power over creation is presented: “Have you not seen that الله has subjected to you whatever is in the earth (اَلَمْ تَرَ أَنَّ اللهَ سَخَّرَ لَکُمْ مَا فِی الْاَرْضِ)?” All natural resources and blessings have been placed at human disposal. Likewise, ships that traverse the seas do so by His command (وَالْفُلْکَ تَجْرِی فِی الْبَحْرِ بِأَمْرِهِ). Furthermore, “He holds the sky lest it fall upon the earth except by His permission (وَیُمْسِکُ السَّمَاءَ أَن تَقَعَ عَلَی الْاَرْضِ إِلَّا بِإِذْنِهِ).” The celestial bodies are maintained in their respective orbits through a finely balanced system, while the atmosphere surrounding the earth serves as a protective shield against external خطرات. All of this is an expression of Divine رحمت, لطف, and کرم, rendering the earth a secure and habitable abode. Accordingly, the verse concludes: “Indeed, الله is most Kind and Merciful toward humankind (إِنَّ اللهَ بِالنَّاسِ لَرَءُوفٌ رَحِیمٌ).” Finally, referring to one of the most fundamental matters—life and death—it is stated: “He is the One who gave you life (وَهُوَ الَّذِی أَحْیَاکُمْ),” then causes you to die (ثُمَّ یُمِیتُکُمْ), and thereafter grants you life again on the Day of قیامت (ثُمَّ یُحْیِیکُمْ).” Despite the تخصیص of all these blessings for human benefit, the human being remains exceedingly ungrateful: “Indeed, the human being is certainly most ungrateful (إِنَّ الْإِنسَانَ لَکَفُورٌ).”

In the aforementioned verses, together with the two preceding verses, a total of fourteen distinct attributes are mentioned in a deliberate and sequential arrangement, with each verse concluding with a pair of attributes: علیم and حلیم عفو and غفور سمیع and بصیر علی and کبیر لطیف and خبیر غنی and حمید رؤف and رحیم In each case, one attribute complements and completes the other: عفو alongside غفران; سمیع in conjunction with بصیر; exaltedness and elevation (علو) with grandeur (کبریاء); subtlety (لطف) with complete awareness (خبرت); self‑sufficiency (غنا) with praiseworthiness (حمد); and compassion (رأفت) together with mercy (رحمت). All these attributes are mutually harmonious and interconnected. Moreover, each attribute is directly related to the specific meaning discussed within its respective verse, as has already been explained; therefore, repetition here is unnecessary.

Just as the aforementioned verses indicate the قدرت of الله and point to His assistance for His believing servants, they also serve as evidence for the truth of His sacred Essence. Moreover, they constitute proof of توحید, معاد, and قیامت. The transformation of barren and lifeless زمین into lush greenery through rainfall, as well as the mention of the first life and death of the human being, provide clear evidence of Divine قدرت that He is قادر to bring human beings back to life once more. Indeed, numerous verses of the Qur’ān employ these very phenomena as arguments for the reality of resurrection and the Hereafter. Incidentally, it may also be noted that in the expression “إِنَّ الْإِنسَانَ لَکَفُورٌ,” the word “لَکَفُور” is in the intensive form, indicating exaggerated persistence. It signifies the increasing obstinacy of the human being in ingratitude and denial—that is, human beings can become so ungrateful and prone to rejection that, despite witnessing all these manifest signs of Divine عظمت, they still adopt the path of denial. Alternatively, it points specifically to those individuals who, although entirely immersed in Divine نعمتوں, neither express gratitude nor seek معرفت of الله.

As indicated earlier, the fact that the universe has been subjected (مسخر) for the benefit of human beings means that it serves humanity and is oriented toward human welfare. Among the countless signs and blessings present in the world, particular mention is made of ships navigating the seas. This emphasis arises because, in both past and present times, maritime vessels have constituted the most effective means of communication, interaction, and transportation from one place to another. Apart from them, no other form of transportation has attained comparable centrality. It is evident that if, even for a single day, all seafaring vessels were to cease operation, human life would become severely disrupted. This is because the movement of essential goods required for human existence cannot be managed solely through land routes, nor are such routes equally efficient and practicable. This is especially true in the contemporary era, in which the industrial and technological lifeline depends heavily upon petroleum, and the most significant means of transporting petroleum is through maritime shipping. The importance of such vessels thus increases manifold. The quantity of oil that can be transported by a single large oil tanker cannot be carried even by thousands of trucks, while pipelines are limited in their geographical reach and cannot serve all regions.

See ayat 70 for tafseer.

See ayat 70 for tafseer.

See ayat 70 for tafseer.

Our previous discussions were about the polytheists. The polytheists of Mecca in particular, and other Islam-opposing elements in general, were constantly disputing with the Holy Prophet PBUH & His Pure Progeny and considered the abrogation of old laws and the implementation of the new Sharia as a sign of Islam’s weakness. However, these changes were not evidence of weakness, but rather a part of the program of evolution and development of religions. Thus, in the first verse under discussion, it is stated: We have prescribed a specific form of worship for every nation so that they may worship their Lord accordingly (لِكُلِّ امَّةٍ جَعَلْنَا مَنسَکًا ھُمْ نَاسِکُوهُ). (Explanatory note: For some polytheists, this verse was an answer to their question: You slaughter animals and eat their meat, but you do not eat carrion—in other words, you eat what you kill yourself, but not what God kills. However, this interpretation seems very unlikely because the verse under discussion accommodates various meanings and is not restricted only to the issue of slaughtering. Moreover, eating carrion was not permissible according to any Sharia, so how could the Qur’an claim that every nation had a different method for slaughter?) “Manasik” is the plural of “Mansak.” As mentioned earlier, “Mansak” means “worship.” It is possible that here the word refers to different religious ordinances. Therefore, the meaning of the verse would be that previous nations had a specific Sharia for themselves, which under particular conditions, times, places, and other aspects, constituted their complete "code of life." But when those particular conditions changed, it was necessary that the code also change and new rulings take its place. Accordingly, it is stated: Therefore, they should not dispute with you regarding this matter (فَلَایُنَازِعُنَّکَ فِی الْاَمْرِ). You invite to your Lord because you are indeed on a straight guidance (وَادْعُ إِلَی رَبِّکَ إِنَّکَ لَعَلیٰ ھُدًی مُسْتقِیمٍ). In other words, their baseless objections and futile speech should not affect you in the least, because you are calling to Allah and you are on the right path. The attribute of "Hudan" (guidance) is described as "Mustaqim" (straight), either for emphasis or to clarify that many paths may lead to a destination—some near, far, crooked, or straight—but the path ordained by Allah is the nearest and straightest. If despite this, they continue to oppose and reject your guidance, then tell them: Allah is fully aware of what you do (وَإِنْ جَادَلُوکَ فَقُلْ اللهُ اَعْلَمُ بِمَا تَعْمَلُونَ). Allah will judge between you (On the Day of Resurrection, which is the day of return to Allah, a day of unity and oneness, and when all disputes will be wiped out, He will make clear the truth to you all) (اللهُ یَحْکُمُ بَیْنَکُمْ یَوْمَ الْقِیَامَةِ فِیمَا کُنْتُمْ فِیہِ تَخْتَلِفُونَ). (Explanatory note: It is possible that the addressees of this verse are both the Holy Prophet PBUH & His Pure Progeny and the opponents of Islam, hence the phrase (اللهُ یَحْکُمُ بَیْنَکُمْ) may be the words of the Prophet PBUH & His Pure Progeny. Another possibility is that the verse addresses both Muslims and disbelievers, in which case it is a permanent statement from Allah for His servants.) Since the Day of Judgment requires the complete resolution of all human disputes and the precise judgment thereof, the One who adjudicates these matters must necessarily possess infinite knowledge. Therefore, it is stated: Do you not know that Allah is aware of all that is in the heavens and the earth? (اَلَمْ تَعْلَمْ اَنَّ اللهَ یَعْلَمُ مَا فِی السَّمَاءِ وَالْاَرْضِ). Certainly, all this knowledge and things are contained in a Book (إِنَّ ذٰلِکَ فِی کِتَابٍ). Allah’s infinite knowledge and wisdom are recorded in the Book of Existence and Non-Existence and the universe of cause and effect, from which nothing is lost but rather constant change and addition occur. Even the faintest voice uttered by a human thousands of years ago will not perish but will remain forever in that atmosphere. It is a comprehensive and detailed book in which everything is written. In other words, all this is inscribed on the Preserved Tablet, i.e., the "Tablet of Divine Knowledge," and all beings, with all their details, are present before it. Hence, the final statement of the verse says: For Allah, all this is very easy because all creatures are before Him with all their particulars (إِنَّ ذٰلِکَ عَلَی اللهِ یَسِیرٌ).

See ayat 74 for tafseer.

See ayat 74 for tafseer.

See ayat 74 for tafseer.

In the previous verses, mention was made of the various excuses and stratagems employed by those who denied the truth and opposed the call of the Prophets. In the present verses, different approaches are discussed for the purpose of completing the proof and awakening them. First, it is stated: Sometimes We send down Our mercy upon them so that they may be awakened. But "if We remove their affliction and bestow upon them favor and blessings, they become stubborn in their rebellion and continue to wander blindly in that very state (وَلَوْ رَحِمْنَاھُمْ وَکَشَفْنَا مَا بِھِمْ مِنْ ضُرٍّ لَلَجُّوا فِی طُغْیَانِھِمْ یَعْمَھُونَ)." And sometimes they are shaken by severe trials, so that if they are not awakened through mercy and blessings, they may be awakened by this means. But it does not affect them, for "We have seized them with punishment, yet they neither humbled themselves before their Lord nor did they supplicate (وَلَقَدْ اَخَذْنَاھُمْ بِالْعَذَابِ فَمَا اسْتَکَانُوا لِرَبِّھِمْ وَمَا یَتَضَرَّعُونَ)." [Explanatory Note: The word "استکانوا" is derived from the root "سکون," meaning to attain calmness or tranquility in a state of humility and submissiveness. In this form, it is from the verb pattern (باب) "افتعال." Originally, the word was "استکنوا," but the vowel under the letter kāf was changed and replaced by an alif, resulting in "استکانوا." Some have said this word is from the root "کون" in the pattern "استفعال," meaning "to seek permanence or settlement in a place with humility and submissiveness." In any case, it expresses the condition of a servant’s humility before the Sustainer. As for those who have mentioned it as meaning "supplication," the reason is that supplication is a form of humility and submissiveness. A third possibility is that this word is from the root "کین" (the strong 'ʿayn'), in the pattern "استفعال," as this root is used in the sense of humility. All these meanings are harmonious with one another.]As we have stated before, "تضرع" fundamentally derives from "ضرع," meaning "breast," and "تضرع" means "he milked" or "he expressed milk." Subsequently, this word came to be used in the sense of humble submission and bending the head in reverence. That is, even in these painful events, they do not abandon pride, rebellion, and self-will, nor do they bow submissively before the truth. The meaning of "تضرع" in a few narrations as supplication or raising hands during prayer is indeed an expression of its broader meaning. In any case, we will continue to show these awakening mercies, blessings, and punishments, while they continue in their arrogance and stubbornness. "Until We open to them a gate of severe punishment, and they will be seized therein, and in the end, utterly despair." (حَتَّی إِذَا فَتَحْنَا عَلَیْھِمْ بَابًا ذَا عَذَابٍ شَدِیدٍ إِذَا ھُمْ فِیہِ مُبْلِسُونَ) (Explanatory note: "مبلس" derives from "ابلاس." It is used to signify a grief and sorrow so intense that it leaves a person stunned, or utterly hopeless and despairing.) Allah, in reality, administers two types of punishment. The "disciplinary punishment," which purifies society. The purpose of the first type of punishment is to exert some severity on the sinners so that they realize their weakness and abandon the path of pride and arrogance. The second type of punishment is for the irreformable individuals. It is for those who have demonstrated through their behavior that they no longer have the right to live in this system of creation and are obstacles to the evolution and perfection of humanity. Through this punishment, society is cleansed of their existence. There is a difference of opinion among the commentators regarding the meaning of "بَابًا ذَا عَذَابٍ شَدِید" (a gate of severe punishment). Many consider this to mean death and the torment of the Hereafter. Some others interpret it as a reference to a severe famine that afflicted the polytheists for several years as a consequence of the curse of the Prophet Muhammad, peace be upon him, during which their grain completely depleted and they were compelled to eat things that ordinarily no person would consume. Some have interpreted it as the severe punishment inflicted upon the polytheists by the blows of the swords of the Muslims in the Battle of Badr. It is also possible that this verse does not refer to a specific group but rather states a general law of divine punishment—beginning with mercy, then disciplinary punishment, and ultimately destructive torment. (Explanatory note: The preceding verse, "Indeed, those who do not believe in the Hereafter," supports this interpretation.) After this explanation, the Qur’an addresses another aspect, now recalling the divine blessings to awaken their sense of gratitude. It is stated: He is the One who created for you hearing, sight, and hearts (intellect), yet you are seldom grateful. (وَھُوَ الَّذِی اَنشَاَ لَکُمْ السَّمْعَ وَالْاَبْصَارَ وَالْاَفْئِدَةَ قَلِیلًا مَا تَشْکُرُونَ) The mention of hearing, sight, and intellect is because these three are the means available to man for recognition and understanding. A person normally perceives sensory matters through the eyes and ears, while non-sensory matters are grasped through the power of intellect. To understand the importance of these two external senses, sight and hearing, it suffices to consider the condition of one deprived of them; how limited and dark his world is, and how devoid of consciousness and awareness his realm becomes. In fact, by losing both, a person practically loses many of his faculties. The power of speech is always operative through the power of hearing (the deaf are always mute, although their tongue may have no defect). Thus, these two senses are the keys to the world of perception. Then comes the intellect, which is the key to the world beyond perception. Moreover, it is through intellect that one analyzes, infers, examines, and synthesizes matters that otherwise fall within the domain of the two senses. Those who, despite having these three means of recognition and understanding, do not show gratitude are blameworthy. If one contemplates the subtleties of these three faculties, would it not be sufficient to make one acquainted with his Creator? The mention of the gifts of hearing and sight precedes intellect in the verse under discussion, possibly because, according to experts, the ears of a newborn begin to function first, while the eyes cannot immediately face the light. This is why a newborn’s eyes remain closed for some time after birth and gradually become accustomed to light, but the ears do not have such a state. Some scholars even hold that a fetus possesses the ability to hear in the womb and hears the mother's heartbeat. (Explanatory note: We have discussed these three instruments of recognition in volume six under the commentary of Surah An-Nahl, verse 78.) These three blessings...The mention of "Tuun" actually arises for the purpose of recognizing the Giver of blessings and motivates a person to identify the true Benefactor (just as the scholars of creed have established the necessity of gratitude to the Benefactor as the rational basis for the knowledge of God). In the next verse, while describing a very important sign of Allah—namely, the creation of humans from this earthly soil—it is stated: He it is Who created you from the earth. (وَهُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ) [Explanatory Note: "ذَرَأَكُمْ" comes from the root "ذرء" (which is related to the measure of sowing) and means creation, origination, and manifestation. However, if it is from the root "ذروة" (also from the measure of sowing), it means to scatter or disperse. These two roots should not be confused with each other. The root relevant to our verse is the first one. In the fourth volume of Tafseer Namuna, page 331, there was some confusion about this matter, for which we express regret. Readers are kindly requested to correct it there.] And since you have been created from the earth, you will surely return to the earth. Then once again, you will be raised from the graves and gathered to Him. (وَإِلَيْهِ تُحْشَرُونَ) If you consider that your creation is from worthless dust, this alone would have sufficed for you to recognize the Giver of life, and then the Resurrection (Ma'ad) would also appear possible to you. After explaining the matter of human creation, the Quran mentions death and life, and the alternation of night and day, which are among the great signs of Allah. It states: He it is Who gives life and causes death, and to Him belongs the alternation of the night and the day. Then will you not use reason? (وَهُوَ الَّذِي يُحْيِي وَيُمِيتُ وَلَهُ اخْتِلَافُ اللَّيْلِ وَالنَّهَارِ أَفَلَا تَعْقِلُونَ) In these three preceding verses, the discussion began with the motive for recognizing the Lord, and concluded with mentioning the most important signs in the internal and external worlds. In other words, the human journey from the beginning of creation to death and then the return to the Lord is explained, and it is stated that all of this occurs by His command and will. It is noteworthy that the mention of the creation of death and life is coupled with the alternation of night and day. The reason is that in the arena of existence, light and darkness are exactly like death and life. Just as the waves of light create movement, happiness, and activity in the world of existence, silence prevails in the shadows of darkness. Similarly, living beings begin movement in the light of life, and when darkness of death prevails, they become silent. Both have gradual aspects. It has been explained that the "ikhtilaf" (alternation) of night and day can mean their coming and going, because each one succeeds and follows the other. It may also point to their gradual variation and difference, by which the four seasons of the year come into existence, and this difference guides the cycle of life in the plant world under a precise system. In any case, all these matters can serve as guides to the knowledge of Allah. On this basis, at the end of the verse it is stated: "أَفَلَا تَعْقِلُونَ" Will you not then reflect and employ reason?

Although some commentators hold that, in these verses, there is indeed a reference to an example but that the example itself has not been explicitly stated—and that instead the Qur’ān merely mentions other themes, or uses the term “مثال” in the sense of proof, essence, or something wondrous rather than in its usual meaning—this view is not correct. This is because the Qur’ān itself presents, under the heading of an “example,” and calls for reflection upon, the case of the fly. It is described as a weak creature, yet one capable of snatching food. Although this example is presented in the context of the مشرکین of Arabia, the general address of the verse (یَا أَیُّهَا النَّاسُ) indicates that it is not confined merely to spiders or stone idols. Rather, it applies to all objects of worship that are taken besides الله—whether they be figures such as Nimrod and Pharaoh, idols, false personalities, or various forms of worldly power. All of these, even if they were to assemble together and employ all their resources, knowledge, and technological capabilities, and even if they were to benefit from the full intellectual potential of the most extraordinary scientists, would still be unable to create even a single fly. Moreover, if a fly were to snatch even a small particle of food from them, they would not possess the ability to recover it.

It may occur to some that the modern human being, on the basis of scientific knowledge and technological advancement, has produced inventions far more complex and sophisticated than a fly—for instance, high‑speed means of transportation, spacefaring technologies, rockets faster than sound, and spacecraft that leave the earth’s orbit in the blink of an eye. Similarly, computers and robots are capable of solving complex mathematical problems within moments. Does, then, the aforementioned example still apply to such an advanced human being? In response, it may be stated that although these astonishing instruments and technologies are indeed clear evidence of the remarkable progress of contemporary humanity, they remain insignificant when compared to the creation of a living, conscious being endowed with will. If one studies physiological works in detail—especially those describing the bodily structure and life processes of even a small insect such as a fly—it becomes evident that the structure of its brain, its شبكة of nerves, and its digestive system are far more intricate and advanced than the design of even a sophisticated modern aircraft; indeed, they are not comparable in any meaningful sense. In reality, life itself, along with the movements, sensations, and growth of living beings—particularly their origin and development—remains, to this day, a profoundly unresolved problem for even the most accomplished scientists and thinkers. Moreover, the delicate processes and techniques required for such creation remain beyond human comprehension. According to specialists in the physical sciences, some insects possess eyes that are extremely small yet composed of hundreds of even smaller visual units. That is, an eye that is scarcely visible—perhaps no larger than the tip of a needle—is in fact a composite of hundreds of minute structures. Suppose, hypothetically, that a human being were able to produce a living entity from inanimate materials—who possesses the capacity to integrate hundreds of such microscopic visual units and connect them to a functional neural system and brain in such a way that coherent perception and responsive behavior become possible? Would such a constructed entity be capable, in any situation, of responding meaningfully to its surroundings? And would even the collective effort of all capable human beings suffice to produce such a seemingly insignificant yet profoundly complex and mysterious entity? Furthermore, even if this hypothetical achievement were realized, could it truly be termed “creation”? Or would it merely be described as “assembling”—that is, the arrangement and combination of pre‑existing components? Just as those who assemble parts to produce a vehicle may be regarded as assemblers, they are not considered its ultimate creators.

See ayat 78 for tafseer.

See ayat 78 for tafseer.

See ayat 78 for tafseer.

According to some commentators, Walīd ibn al‑Mughīrah—who was regarded as the intellectual leader among the مشرکین—along with certain others, would express astonishment after the advent of the Prophethood of رسولِ اسلام صلی الله علیہ وآلہ وسلّم, saying: “أَأُنزِلَ عَلَيْهِ الذِّكْرُ مِن بَيْنِنَا” — “Has the revelation been sent down upon him, from among us all—from someone like مُحمّد (who is an orphan and in straitened circumstances)?” The verse under discussion was revealed as a response to this حیرت, making it clear that the selection of Prophets and even angels for the purpose of رسالت is based upon merit, قابلیت, and spiritual excellence, rather than worldly status or social distinction (cf. Tafsīr al‑Qurṭubī, Abū al‑Futūḥ al‑Rāzī, Fakhr al‑Dīn al‑Rāzī, and Rūḥ al‑Ma‘ānī, under the commentary of the verse under discussion).

The preceding verses concerned توحید, شرک, and the imaginary and self‑constructed deities of the مشرکین. In this context, since some people had even taken angels and certain Prophets as objects of worship, the first verse under discussion states: all the Prophets sent by الله were obedient and submissive servants of الله. “الله chooses Messengers from among the angels and from among human beings (اللهُ یَصْطَفِی مِنَ الْمَلَائِکَةِ رُسُلًا وَمِنَ النَّاسِ).” Among the angels, an example of such messengership is Jibrā’īl al‑Amīn, and among human beings, all Prophets constitute its examples. The use of the word “مِنْ” in relation to the angels—known as “مِنْ تبعیضی”—indicates that not all angels are sent as messengers to human beings; rather, only certain ones are granted this distinction. Accordingly, the statement in Sūrah Fāṭir, “جاعل الملائکة رسلا” does not contradict this verse, for it refers to the جنس of angels rather than every individual among them. At the conclusion of the verse, it is stated: “Indeed, الله is All‑Hearing and All‑Seeing (إِنَّ اللهَ سَمِیعٌ بَصِیرٌ),” meaning that الله is not unaware of the performance of His Messengers; rather, He is constantly aware, hearing their speech and observing their actions. Thereafter, referring to the responsibilities of the Messengers in conveying the رسالت and to Divine supervision over them, it is stated: “He knows what is before them and what is behind them (یَعْلَمُ مَا بَیْنَ أَیْدِیھِمْ وَمَا خَلْفَھُمْ),” that is, الله is fully aware of their past, their future, and their آثار. “And to الله all matters return (وَإِلَی اللهِ تُرْجَعُ الْأُمُورُ),” and all are accountable before Him. This serves to make it clear that angels and Prophets alike are servants—obedient and accountable before الله—and whatever they possess is granted by Him; therefore, they are in no way worthy of worship in opposition to الله. This also indicates strict Divine oversight over actions and conduct. Similarly, Sūrah al‑Jinn (verses 27–28) states: “He does not disclose His unseen to anyone except a Messenger whom He approves, and He appoints watchers before and behind him, so that He may know that they have conveyed the messages of their Lord; and He encompasses whatever is with them.” Thus, الله does not reveal His unseen except to chosen Messengers and appoints guardians over them, ensuring that they faithfully deliver their mission. Incidentally, it may be noted that “مَا بَیْنَ أَیْدِیھِمْ” refers to the future, while “مَا خَلْفَھُمْ” refers to events preceding them. Thereafter, in the final two verses of Sūrah al‑Ḥajj, comprehensive commands ensuring the worldly and otherworldly welfare of the مؤمنین are presented. Addressing them, the sūrah concludes in a refined manner. First, four significant commands are mentioned: “O you who believe! Bow, prostrate, worship your Lord, and perform good deeds so that you may prosper (یَا أَیُّهَا الَّذِینَ آمَنُوا ارْکَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبَّکُمْ وَافْعَلُوا الْخَیْرَ لَعَلَّکُمْ تُفْلِحُونَ).” The specific mention of رکوع and سجود among the acts of prayer indicates their particular importance. The general command of عبادت encompasses all forms of devotion, while “ربکم” indicates that only الله is worthy of worship. The command “افعلوا الخیر” is absolute and includes all righteous acts without restriction. Thereafter, employing the term “جہاد” in its broad sense, a fifth command is given: “Strive in the way of الله as He deserves to be striven for (وَجَاھِدُوا فِی اللهِ حَقَّ جِھَادِهِ).” Most commentators understand this not merely as armed struggle but as comprehensive striving in the path of الله, including moral effort, self‑discipline (جہاد اکبر), and resistance against ظلم (جہاد اصغر). The expression “حق جہاد” encompasses sincerity of intention, quality, extent, and all dimensions of effort. In reality, these commands proceed from the simplest stage to the most advanced: from رکوع, to سجود, to general عبادت, to all righteous conduct, and finally to comprehensive striving encompassing individual, social, outward, inward, verbal, and practical dimensions. It may be asked how human beings can bear such comprehensive responsibilities. The subsequent statements explain that these responsibilities reflect the مقام and dignity granted to the مؤمنین by الله. It is first stated: “He has chosen you (هُوَ اجْتَبَاکُمْ).” Then: “He has not placed upon you in religion any hardship (وَمَا جَعَلَ عَلَیْکُمْ فِی الدِّینِ مِنْ حَرَجٍ).” These responsibilities are in harmony with human فطرت and serve as a means of spiritual elevation. It is further stated: “The religion of your father Ibrāhīm (مِلَّةَ أَبِیکُمْ إِبْرَاهِیمَ).” He is termed “father” either because many were from the lineage of Ismā‘īl or because he is regarded as a spiritual progenitor. It is further declared: “He named you Muslims before and in this (هُوَ سَمَّاکُمُ الْمُسْلِمِينَ مِنْ قَبْلُ وَفِی هٰذَا),” signifying that submission to الله is the defining characteristic of this community. Finally, it is stated: “So that the Messenger may be a witness over you and you may be witnesses over mankind (لِیَکُونَ الرَّسُولُ شَهِیدًا عَلَیْکُمْ وَتَکُونُوا شُهَدَاءَ عَلَی النَّاسِ).” The term “شہید” denotes direct awareness and testimony. The Messenger’s testimony over the community implies his awareness of their deeds, while the community’s testimony over others may be understood either as the role of exemplary leadership or, in certain traditions, as referring particularly to the اہل بیت علیہم السلام. In conclusion, these responsibilities are again summarized concisely: “Establish prayer, give زکوٰة, and hold fast to الله (فَأَقِیمُوا الصَّلَاةَ وَآتُوا الزَّکَاةَ وَاعْتَصِمُوا بِاللهِ).” “He is your protector (هُوَ مَوْلَاکُمْ), and how excellent a protector and helper He is (فَنِعْمَ الْمَوْلَی وَنِعْمَ النَّصِیرُ).” O الله! Grant us the ability to remain devoted solely to You and to embody the teachings of Your Book as exemplary guidance. O Lord! As You have named us “Muslims,” grant us the capacity to become entirely obedient to Your command. O Sustainer! Grant us victory over those who oppose the Qur’ān and Islam, for indeed “فَنِعْمَ الْمَوْلَی وَنِعْمَ النَّصِیرُ.”