Al-Mu'minun

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

It has been previously explained that the name of this Surah is derived from its opening verses, which concisely and meaningfully describe the characteristics of the believers in short, profound sentences. An important point to note is that before describing the attributes of the believers, their vibrant and distinguished life is highlighted so as to create eagerness and enthusiasm in the hearts to attain this exalted status. First of all, it is stated: The believers have indeed succeeded and have achieved their goal in every respect. (قَدْ أَفْلَحَ الْمُؤْمِنُونَ) “Aflaḥ,” “falaḥ,” and “falāḥ” come from the root meaning to cleave or split. Besides this literal meaning, it also includes comprehensive success, achieving the goal, and being fortunate. In reality, all those who are successful, saved, and happy tear through every obstacle to make a path toward their goal of success. However, falāḥ and success encompass both material and spiritual aspects, and for the believers, both dimensions are intended. Worldly success and prosperity mean that a person remains free, dignified, stable, and self-sufficient, and this position is not attained without faith. The ultimate success is to remain honored and dignified in the presence of Allah’s mercy with good companions and eternal blessings. Raghib says in his book Mufradāt: Worldly success consists of three things: 1. survival; 2. self-sufficiency; 3. honor and dignity, And the success of the Hereafter consists of four things: 1. Everlasting survival, 2. Freedom from all needs, 3. Comprehensive dignity and honor, 4. Knowledge that frees one from all kinds of ignorance. After this, among the attributes of the believers the first is an indication toward prayer. They are the people who are humble and submissive in their prayers (الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ). “Khāshi‘ūn” comes from “khushu‘,” meaning bodily and mental humility and submissiveness. This word describes the state that arises in a person in the presence of a great and superior authority and is evident from their limbs and movements. A noteworthy point is that the Holy Qur’an does not consider the mere act of praying as a sign of believers; rather, it defines the humility and submissiveness within prayer as their distinctive feature, meaning it clarifies that the believers’ prayer is not meaningless or lifeless movements but that in the state of prayer they are entirely attentive to Allah, completely severed from all others, and connected only to the Lord of the Worlds. In such a state, they communicate with their Sustainer both mentally and physically in such an immersed manner that its effect can be seen in every part of their bodies. They begin to consider their own self as a speck in comparison to the Infinite Being and a drop in comparison to the boundless ocean. Moments of prayer become for them the best means of soul purification and spiritual training. The Prophet Muhammad (PBUH & His Pure Progeny) said that when he saw a man playing with his beard during prayer, he said: (أَمَا إِنَّهُ لَوْ خَشَعَ قَلْبُهُ لَخَشَعَتْ جَوَارِحُهُ) If his heart were humble, his limbs would also be humble. This tradition sheds light on the reality that khushu‘ in prayer is an inward state that affects the outward. The great guides of Islam were so immersed in humility and submission in their prayers that they became entirely detached from anything other than Allah. It is narrated that before the revelation of this verse, the Prophet Muhammad (PBUH & His Pure Progeny) used to sometimes raise his gaze to the sky in prayer, but after this verse was revealed, he always kept his eyes toward the earth. [Reference: Tafsir as-Safi and Majma‘ al-Bayan, under the relevant interpretation of the verse] Tafsir as-Safi and Majma‘ al-Bayan, under the interpretation of the verse under discussion, after mentioning humility and submissiveness in prayer, describe the second attribute of the believers, stating that they also turn away from all kinds of pointless talk. (وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ) In fact, all the actions, reasons, and goals in the lives of the believers are directed toward constructive and beneficial objectives because the meaning of laghv is something purposeless or whose outcome is not beneficial. According to great commentators, laghv includes the following meanings: i. An act that is purposeless, futile, and yields no beneficial result, ii. Any speech or action that lacks a significant outcome, iii. Falsehood, iv. Sin, v. Falsehood or lying, vi. Abuse or retaliatory abuse, vii. Music and singing, viii. Polytheism. All of these meanings collectively constitute the general and comprehensive meaning of laghv. Laghv does not refer only to useless or meaningless words and actions but also includes those futile or frivolous acts that cause a person to forget the remembrance of Allah and prevent reflection and consideration of reasonable and beneficial matters. In reality, the believers are such well-trained individuals who not only avoid engaging in false thoughts, frivolous conversations, and pointless acts but are also averse to them. Afterward, the third attribute of the believers is mentioned, which pertains to social and financial aspects. It states that they are the people who give zakat. (وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ) As explained above, since this Surah is Meccan and the general ruling of zakat had not yet been revealed in Mecca, the commentators have expressed various opinions under the interpretation of this verse.has been expressed. [Explanatory Note: Here "Zakah" is used in the causal sense, which is why "fa'iloon" (doers) appears later, although some commentators have taken the common meaning of Zakah, that is, spending a certain amount of one’s wealth in the way of Allah. In that case, the "fa'iloon" would mean those who give or pay.] In our view, the correct understanding is that in this verse the command of Zakah is not limited to obligatory Zakah only; rather, numerous recommended (mustahabb) Zakahs existed in Islamic law. The Zakah whose obligation came in Medina was obligatory, but the command for recommended Zakah had already come before Medina. According to some commentators, the command for obligatory Zakah was also present in Mecca, but the nisab (minimum amount) was not fixed. Muslims were bound to give a certain portion of their wealth to the needy and destitute. When the Islamic government was established in Medina, the Bayt al-Mal (state treasury) was formed, and the system of Zakah began as a fiscal institution. Then the nisab was fixed, and the Prophet (PBUH) sent officials to various regions of the country to collect Zakah on the governmental level. However, commentators like Fakhr al-Din al-Razi, Alusi, and Raghib in his book "Mufradat" have written that in this verse the meaning of Zakah is every kind of good deed, purification, and moral refinement. But in our view, this is unlikely, because, according to the style of the Quran, wherever Salah (prayer) and Zakah are mentioned together, Zakah always means financial spending. Therefore, here too, Zakah means spending in the way of Allah. To interpret it otherwise, a contextual indication (qarinah) is necessary, which is absent here. The fourth characteristic of the believers is chastity, modesty, and abstinence from all kinds of unlawful sexual relations. It is stated that they are those who safeguard their private parts from indecency, (وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ) [Explanatory Note: "Furooj" is the plural of "Farj," referring to reproduction.] Except with their wives and those whom their right hands possess, and in this they are blameless, (إِلَّا عَلَىٰ أَزْوَٰجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَٰنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ) Sexual desire is powerful and rebellious among carnal desires. Therefore, controlling it requires strong faith and high rank of piety. Highlighting this point, the next verse states that whoever seeks beyond (legal sexual gratification) are the transgressors. (فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ) The term "protecting the private parts" reveals this reality that if constant and continuous vigilance over the self is not maintained to suppress sexual desire, there is a grave fear of sexual deviation. The word "wives" includes both permanent and temporary marriages, although some Sunni commentators have been subject to a major misunderstanding on this issue, which will be mentioned later. The term "ghayru maloomin" (not blameworthy) possibly refers to the mistaken views of misguided Christians. Some Christians who have deviated from original Christianity hold the notion that all kinds of sexual contact are forbidden and contrary to human dignity and that refraining from it is a human virtue. This is why in the Roman Catholic sect women and men become ascetics and remain celibate, considering marriage contrary to spiritual status (although covertly adopting many methods of sexual contact). Christian authors themselves have written books under this title full of accounts of sexual relations among priests and monks. (Explanatory Note: See the famous history of Will Durant.) Anyway, it is impossible that a natural inclination and desire created as an essential part of an excellent system would be forbidden to satisfy or considered contrary to human dignity. There is no need to mention that preventing closeness with one’s wife on some exceptional occasions, such as during her menstrual cycle, does not contradict the main issue. Regarding the permissibility of sexual relations with slaves, some conditions have also been laid down, which are found in fiqh books. It is not that every slave woman is lawful for her master in all conditions. Many aspects and conditions regarding slaves are similar to those of wives. In the eighth verse under discussion, the fifth and sixth prominent characteristics of the believers are mentioned, stating that they are those who return trusts and keep their promises (وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ). The safeguarding of trusts and returning them to their rightful owners in their correct and intact form is a prominent trait of the believers in its broad sense. Similarly, fulfilling promises made to the Creator and the created is also included in the broad meaning of trusts, including trusts from Allah and His Prophets. Likewise, the trusts of people come under this category. Every one of Allah’s countless blessings is a trust. Religion, divine law, heavenly scriptures, instructions of religious guides—all are trusts. Likewise, children, wealth, posts, and status also are trusts. The believers spend their entire lives protecting these trusts and strive to fulfill them. When departing from this world, their...The trust (amanat), a progeny entrusted to the soul whom they have trained for their protection. The generality of the word amanat is evidenced not only by the breadth and application of the term, but also by numerous traditions regarding the meaning of amanat. These traditions, mentioned in the interpretation of amanat, sometimes refer to the trust of the Imams Ma'sumeen (peace be upon them), which one Imam hands over to the succeeding Imam in the world (Reference: Tafsir Burhan, vol. 1, p. 380). At other times, it refers absolutely to Wilayah (spiritual authority) and governance. Imam Muhammad Baqir (peace be upon him) and Imam Sadiq’s (peace be upon him) trusted disciple, Janab Zurar, says in the interpretation of Surah An-Nisa, verse 58 (إِن تُؤَدُّوا الْأَمَاناتِ إِلَىٰ أَهْلِهَا): Here, amanat means governance and wilayah, which the command is to be entrusted to those who are worthy of it (Reference: Tafsir Burhan, vol. 1, p. 380). This shows that governance and wilayah are the most important trusts that should be entrusted to their rightful heirs. Similarly, the general commandment about fulfilling pledges and covenants is also stated in other verses of the Holy Qur'an, including: ( وَأَوْفُوا بِعَهْدِ اللّهِ إِذَا عَاهَدتُّمْ ) (Surah An-Nahl 91) "When you make a covenant with Allah, fulfill it." (An-Nahl 91) The point to note is that in some verses, the order is given to fulfill the amanat or to avoid betrayal of amanat, whereas the verse under discussion commands simply to take care of amanat. This encompasses both complete protection, supervision, and proper fulfillment of the amanat. Therefore, if due to negligence in the correction of something related to the amanat, there is a fear of loss, it shall be the responsibility of the trustee to make the required rectification. Thus, under the category of amanat, three functions are entrusted: 1. Fulfillment 2. Protection 3. Correction. In any case, it is an established fact that the basis of human social order is the fulfillment of promises, protection of trusts, and their proper delivery; otherwise, the balance of society would deteriorate and everything would become chaotic. This is why even irreligious individuals and societies, to maintain their balance, avoid breaking promises and betrayal of trusts, and at least consider the protection of these two matters their responsibility in their overall and social affairs. Regarding the importance of amanat, we have discussed in detail in volume 3 of this tafseer, under the interpretation of Surah An-Nisa, verse 185, and volume 7 under Surah Al-Anfal, verse 27. Similarly, under the topic of fulfilling promises, we have written extensively in volume 4 in the interpretation of Surah Al-Ma’idah, verse 11, and volume 11 under Surah An-Nahl, verse 11. In the ninth verse, after mentioning the last prominent characteristic of the believers, it is stated: "They are those who are diligent in the maintenance of their prayers." ( وَالَّذِينَ هُمْ عَلَىٰ صَلَوَاتِهِمْ يُحَافِظُونَ ) The noteworthy point here is that the first mentioned quality of the believers is humility and submissiveness in prayer, while the last is the protection of prayers. In short, the beginning and the end of the believers’ characteristics is prayer, because prayer is the best connection between the Creator and the creation. Prayer is the highest level of training and the highest-grade school. Prayer is the awakening of the soul and the means of protection from sins. In brief, when prayer is performed with all its etiquettes and conditions, it becomes a reliable means for all goodness and virtues. It is necessary to explain that the first and last verses of this series present two different meanings. The first verse uses the singular form صلواة (salat), while the last uses the plural صلوات (salawat). The first verse highlights the spirit of prayer, that is humility and a state of inner submission, which is a condition that affects all the limbs and faculties of a person; whereas the last verse clarifies the importance of the times of prayer, the etiquette and conditions, the place of prayer, its frequency, etc. It is as if the true believers are advising that during the performance of every single prayer, observing all these etiquettes and conditions is absolutely necessary. The importance of prayer has been elaborated upon in volume 5 under the interpretation of Surah Hud, verse 114, volume 2 under Surah An-Nisa, verse 103, and volume 7 under Surah Taha, verse 14. Please refer to those explanations. After mentioning the prominent qualities of the believers, the conclusion is stated: they are the inheritors. ( أُو۟لَـٰٓئِكَ هُمُ ٱلۡوَرَثَةُ ) They are those who inherit the “Firdaws al-Birrin” (the highest paradise), and therein they will remain forever. ( ٱلَّذِينَ يَرِثُونَ ٱلۡفِرۡدَوۡسَ هُمۡ فِيهَا خَـٰلِدُونَ ) The term "Firdaws" linguistically is a subject of debate regarding the language it originates from. Some consider it a Roman word; some think it is Arabic; and others believe it is borrowed from Persian. Regardless, its meaning is a garden or a garden in which all the divine blessings of life exist. In any case, it is the highest garden of Paradise, one of the best gardens of Jannah. By being inheritors, it is perhaps meant that the believers will reach this status without hardship, as a person inherits without any effort. It is true that believers undergo strenuous efforts and self-purification in this world to reach Paradise. However, in comparison to the great, vast, and excellent reward given to them in the form of Firdaws al-Birrin, their deeds in this world will seem like nothing, and it will appear as if they have received so much without doing much.In this regard, the hadith of the Prophet Muhammad (peace be upon him) should be kept in mind. He states: (ما منکم من احد الا ولہ منزلان، منزل فی الجنہ، ومنزل فی النار فان مات ودخل النار ورث اهل الجنة منزلہ) "Each one of you has two homes: one in Paradise and one in Hell. If a person dies and enters Hell, his home in Paradise will be inherited by the people of Paradise." Under the term "inheritance," commentators have not considered it far-fetched to interpret this word as referring to the ultimate destiny of the believers, since inheritance eventually reaches the heirs. In any case, according to the above verses, this exalted rank of Paradise is specifically reserved for those believers who possess the mentioned qualities. As for the other inhabitants of Paradise, they will be in the lower ranks.

The use of the past tense (فعل ماضی) in connection with the ultimate success of the مؤمنین conveys the sense of emphasis and certainty; that is, their success and prosperity are presented as so firmly established that they appear as though already realized. Moreover, the use of “قد” at the beginning of the statement serves to provide additional emphasis. The expressions “خاشعون,” “معرضون,” “راعون,” and “یحافظون” are in the forms of اسم فاعل or فعل مضارع. These forms indicate that the described noble qualities are not temporary or incidental; rather, they are enduring and continuous attributes.

From the above-mentioned verses, it is understood that women are lawful for men in two ways: 1. In the form of a wife 2. In the form of a female slave and concubine (with specific conditions). For this reason, this verse has been considered authentic in the jurisprudential books in the chapter of marriage for various discussions. Some Sunni exegetes have attempted to present this verse as evidence to negate temporary marriage (nikah mut'ah) and to establish it under the category of fornication. It is an established fact that nikah mut'ah was commonly practiced during the time of the Prophet Muhammad PBUH & His Pure Progeny. Some say that in the beginning of Islam, many companions practiced it and no Muslim denies its validity; the only disagreement is whether it was practiced at the beginning of Islam and later abrogated. Some say that Caliph Umar ibn al-Khattab declared it forbidden. In light of this well-known fact, the view of the mentioned Sunni scholars should be understood as implying (may Allah protect us) that the Prophet PBUH & His Pure Progeny considered fornication permissible (even if only for a short period), which is among impossibilities. Leaving this discussion aside, it should be noted that the reality is that mut'ah is also a form of marriage and most of its conditions are the same as those of permanent marriage. Therefore, it is also included in the phrase (الاّ علٰی ازواجھم). This is why, during the contract of temporary marriage, the same words and formulas—such as انکحت, زوجت—are used with the limitation of duration, and this serves as the best proof of its permissibility and legitimacy. In the same Tafseer, volume 2, under the interpretation of Surah An-Nisa, verse 24, we have already engaged in a comprehensive discussion on temporary marriage in Islam, its legal permissibility, its non-abrogation, and its collective philosophy, among other related issues.

If the recitation (قرائت), رکوع, سجود, and اذکار are likened to a body, then inward attention toward the حقیقت of prayer and toward the One to whom the prayer is directed constitutes the روح of prayer. “خشوع” is another expression for heartfelt attention accompanied by humility, submissiveness, and ادب. This indicates that the مؤمنین do not regard prayer as a lifeless form; rather, their entire attention is directed toward its inner reality and spiritual quality. Many people make considerable effort to attain خضوع and خشوع and presence of the heart during prayer and other acts of worship, yet they do not fully succeed. In order to cultivate خشوع and حضور قلب in prayer and other عبادات, attention should be focused on the following matters: 1. One should elevate one’s awareness to such a degree that the insignificance and lowliness of the دنیا, and the exaltedness, grandeur, and عظمت of الله, become clearly manifest, so that no worldly matter can divert attention at the moment of حضور before الله. 2. Distraction and mental agitation, which constitute the greatest obstacles to concentration, should be minimized, as their reduction greatly assists in achieving attentiveness and inner focus. 3. The location of worship also plays a significant role. For this reason, it is considered undesirable to perform prayer in places that distract attention—for example, praying in front of a mirror, in front of open doorways where people pass by, or before images or attractive scenes. Similarly, mosques should be free from excessive decoration so that attention remains directed solely toward الله. 4. One should abstain from sin, for the commission of sin distances a person from الله and deprives him of presence of the heart in prayer. 5. It is necessary to understand the meanings of what is recited in prayer and to be familiar with its actions and اذکار. 6. The prescribed etiquettes and recommended practices (آداب and مستحبات) of prayer should be observed, whether they pertain to its مقدمات or to the prayer itself. 7. Beyond all these, the attainment of خشوع requires continuous and sustained practice and focused effort. Often, a person may initially achieve concentration only for a brief moment; however, if this is practiced consistently and one strives in every prayer to increase it, there is no reason why a stable disposition may not be developed such that, during prayer, one becomes entirely indifferent to all that is other than الله. Indeed, this point merits careful reflection.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

In the preceding verses, the qualities of true مؤمنین and their excellent reward in the Hereafter were described, thereby inspiring a longing to be included among them. However, how and by what means can this be achieved? A portion of the verses under discussion, as well as those that follow, guide toward the fundamental methods for attaining ایمان and معرفت. Initially, attention is drawn to the inner and intrinsic dimensions of the human being. At this point, the Qur’ān, in reality, leads the human being through an exploration of the realm of the self (عالم النفس). Subsequently, in the coming verses, attention is directed toward the astonishing reality of the external universe, which constitutes a journey through the horizons (سیر آفاق). It is first stated: “Indeed, We created the human being from an extract of clay (وَ لَقَدْ خَلَقْنَا الْإِنْسانَ مِنْ سُلالَةٍ مِنْ طین).” The term “سلالة” refers to that which is extracted from something else and represents its essence and quintessence. This, indeed, is the initial stage of human creation. The human being, who possesses immense capacities and abilities and occupies an exalted مقام among created beings, having been formed from what is seemingly insignificant خاک, exemplifies the perfection of Divine power: from a humble and negligible substance, a sublime masterpiece is brought into existence. Thereafter it is stated: “Then We placed him as a نطفہ in a secure resting place (ثُمَّ جَعَلْناہُ نُطْفَةً فی قَرارٍ مَکینٍ).” In reality, the first verse refers generally to the origin of all human beings—encompassing both آدم and his progeny—and indicates that all were created from clay. The second verse directs attention to the استمرار and propagation of the human نسل, describing how the نطفہ of male and female combines within the رحم. The رحم is described as a secure abode (قرار مکین), drawing attention to its unique and protected position within the human body, surrounded and safeguarded from multiple directions. Thereafter, reference is made to the astonishing and intricate stages through which the نطفہ passes within the رحم—stages that unfold successively beyond human perception: “Then We created the نطفہ as علقہ; then We created the علقہ as مضغہ; then We created the مضغہ as bones, and We clothed the bones with flesh (ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظاماً فَکَسَوْنَا الْعِظامَ لَحْماً).” Including the stage of نطفہ, these constitute five distinct stages, each of which is, in itself, a remarkable realm filled with wonders. In the modern age, specialists in embryology engage in detailed study and produce extensive works on these processes; however, at the time when the Qur’ān disclosed these realities, such scientific advancements were unknown. In the final part of the verse, reference is made to the most significant stage: “Then We produced him as another creation (ثُمَّ اَنْشَاْناہُ خَلْقاً آخَر).” “Then blessed is الله, the best of creators (فَتَبارَکَ اللَّہُ اَحْسَنُ الْخالِقینَ).” Indeed, to fashion, within the veils of darkness of the رحم, from a drop of humble water, such a refined, beautiful, and extraordinary being endowed with remarkable capacities, is a manifestation of unparalleled mastery worthy of praise and admiration. To endow such a humble entity with such immense potential reflects knowledge and wisdom deserving of recognition and acclaim. Truly, this creation is unparalleled. Incidentally, it may also be noted that the word “خالق,” derived from the root “خلق,” has the original meaning of measuring and proportioning. Since creation inherently involves precise proportioning and determination, this term is employed in this context. The expression “اَحْسَنُ الْخالِقینَ” may raise the question whether there exist other creators besides الله. In response, it may be observed that the term “خلق” can, in a limited sense, be applied to human invention and craftsmanship as well. However, there is a fundamental difference between Divine creation and human creation. الله creates both the اصل substance and the form of a thing, whereas humans merely transform pre‑existing materials into new forms. Furthermore, Divine creation is unlimited and absolute, while human invention is restricted, imperfect, and dependent upon Divine will. The subsequent verse, while addressing توحید and the origin of existence, gracefully turns the discourse toward معاد and قیامت, stating that despite all these extraordinary qualities and capacities, the human being will not remain eternally alive; rather, a time will come when this remarkable structure will collapse: “Then indeed, after that, you will surely die (ثُمَّ إِنَّکُمْ بَعْدَ ذلِکَ لَمَیِّتُونَ).” However, to negate the notion that everything ends with death, it is immediately added: “Then indeed, on the Day of قیامت, you will be resurrected (ثُمَّ إِنَّکُمْ یَوْمَ الْقِیامَةِ تُبْعَثُونَ).” Thus, a new and higher form of existence in a more expansive realm is affirmed beyond this worldly life.

The point requiring attention is that, in the verse under discussion, the different stages of human creation in the embryo are presented as proof of Allah’s perfect and unparalleled power and excellence, whereas earlier in Surah Al-Hajj, the same issue was presented as evidence for the resurrection of man. In addition, the verse under discussion also points towards the Day of Resurrection based on this matter. [At the beginning of Surah Al-Hajj, under verses 5 to 7, we have discussed resurrection with reference to embryology (see the beginning of the same seventh volume).] Indeed, the wonders of human creation hidden within the womb take on a new form every day. This greatness of the Divine should be recognized. It is as if there is a group of expert painters, craftsmen, and creators who sit beside a drop of water and continuously work on it day and night, passing this insignificant drop through various finely detailed and subtle stages of life. If the different stages of the embryo’s growth and development could form a complete and accurate film that we could watch, we would understand what wonders and marvels and what excellent craftsmanship are concealed within it. However, in the present age, great progress has been made in embryology. The ever-increasing research and experiments of experts have clarified many issues in this regard. When a person’s sight falls upon the results of these studies, involuntarily the phrase (فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ) “So blessed is Allah, the best of creators” comes to their tongue. On the other hand, the continuous discoveries, which take on new forms every day, and especially the emergence of a complete human being from a tiny drop of water, testify to the fact that Allah is capable of the resurrection and of granting human beings new life. Thus, one argument fulfills two objectives, and two tasks are accomplished by a single miracle. [Explanatory note: We have also discussed the stages of the embryo and the masterpiece of creation under the sixth verse of Surah Al-Imran in the second volume of Tafseer Namuna.]

A noteworthy point is that, in the verse under discussion, the five stages of human creation in the رحم are described using the word “خلق,” whereas the final stage is expressed by the term “انشاء.” According to lexicographers, “انشاء” denotes not merely bringing something into existence but also nurturing and developing it. This indicates that the final stage is entirely distinct from all preceding stages (نطفہ، علقہ، مضغہ، bones, and the پوشش of flesh). It is a significant phase, about which the Qur’ān states in a general manner that “then We produced it as another creation,” and immediately proclaims (فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ). What kind of stage is this that it possesses such عظمت? It is precisely the stage at which the previously lifeless embryo becomes endowed with life. Movement and sensation emerge within it, and it begins to stir. In Islamic traditions, this stage is referred to as “نفخ روح” (the breathing of the روح). It is the phase at which the human being, in a single transition, advances from جمادات and نباتاتی forms of life to حیواناتی life, and even beyond that, into fully انسانی existence. The distance between this stage and the preceding ones becomes so great that the phrase “ثم خلقنا” appears insufficient to convey its full significance; hence, the expression “ثُمَّ إنشَاْنَاہُ” is employed to emphasize the exaltedness of this stage. It is at this point that the human being, possessing a distinctive structure and formation, attains a unique status in existence. On this basis, he becomes worthy of the خلافت of الله and entrusted with that امانت which the heavens and the mountains could not bear. Indeed, this is the stage at which the “عالم کبیر,” with all its vastness and grandeur, is encompassed within the “عالم صغیر,” and the human being truly becomes the manifestation of (فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ).

Under the commentary of the verse under discussion, the author of Tafseer Fi Zilal al-Quran writes a remarkable sentence, which is that when the embryo passes through the stages of 'alaqah and mudghah, all its cells transform into bone cells. After that, gradually, muscles and flesh cover the bones. On this basis, the phrase (كسونا العظام لحماً) is a scientific miracle revealing a scientific fact that was unknown at that time. For the Qur'an does not say that We transformed the mudghah into bone and flesh, but rather states that We made the mudghah into bone, then clothed the bones with flesh, thus clearly indicating that the mudghah first turns into bone, and after that, flesh layers cover it.

In reality, describing the muscles and flesh as a garment for the bones makes it clear that, if this “covering” were not present over the bones, the human body would appear extremely unattractive and unpleasant—much like skeletal human forms, which, even if not directly observed, are familiar through their representations. Apart from the fact that clothing protects the human body, the flesh, skin, and muscles similarly serve to protect the bones. If the bones were not enveloped in this substantial covering, every impact upon the body would directly affect the bones, causing them harm and even fracture. Just as clothing protects the human body from cold and heat, so too does the flesh protect the bones, which constitute the fundamental structure of the human body. The clear articulation of these matters reflects the depth and insight characteristic of the knowledge presented in the Qur’ān.

See ayat 22 for tafseer.

See ayat 22 for tafseer.

See ayat 22 for tafseer.

See ayat 22 for tafseer.

See ayat 22 for tafseer.

In the preceding verses, the discussion concerned توحید and the معرفت of the Lord of all creation, along with the evidences of His عظمت manifested in the act of creation. In continuation of the same theme, the verses under discussion refer to the signs of الله’s power in the external universe—particularly in the earth and the heavens. It is first stated: “Indeed, We have created above you seven paths (وَلَقَدْ خَلَقْنَا فَوْقَکُمْ سَبْعَ طَرَائِقَ).” The word “طرائق” is the plural of “طریقہ,” which may mean a path or the level of a structure. According to the first meaning, the verse would signify that seven pathways have been created above you—possibly referring to the routes of angels or to the orbits of stars and planets. According to the second meaning, the verse would signify that seven levels (seven heavens) have been created above you. The concept of the seven heavens has already been discussed in detail. It may be briefly noted here that if the number seven is taken in the sense of multiplicity, then it implies that above you exist numerous celestial bodies, cosmic systems, realms, stars, and planets. The notion of levels cannot in any way correspond to the Ptolemaic theory, according to which the seven heavens are arranged one above the other like layers of an onion. Nor is it conceivable that the Qur’ān would base its discourse upon an invalid hypothesis. Rather, “طرائق” and “طبقات” indicate that at varying distances from us exist different worlds and realms, each of which is above the other relative to our perspective—some being very distant and others relatively near. If “سبع” is taken strictly in the sense of seven, the meaning would be that beyond the cosmos visible to us (comprising our galaxies, planets, and stars), there exist other realms above us to which human access has not yet been attained. A detailed consideration of the solar system, particularly the arrangement of the planets around the sun, may offer another interpretation: of the nine planets, two—Mercury and Venus—have orbits below the earth, while the remaining six revolve above it, analogous to the levels of a multi‑storey structure. Moreover, the orbit of the moon is also above the earth. Thus, in total, there are seven orbital levels above the earth, as though seven tiers have been established above it. It is stated at the end of the verse: “And We were not unaware of the creation (وَمَا کُنَّا عَنْ الْخَلْقِ غَافِلِینَ).” By employing the term “خلق,” the verse indicates that the very existence of creation constitutes evidence that the Creator has full knowledge of it and directs complete attention toward it. It is inconceivable that the Creator should be unaware of His creation. It is also possible that the verse implies that numerous pathways have been established above you for the movement of angels, and that neither are We unaware of your conditions nor are Our angels unaware of your actions. The subsequent verse refers to one of the countless manifestations of الله’s قدرت in the blessings of the earth and the heavens—namely, rainfall: “And We sent down water from the sky in due measure (وَاَنزَلْنَا مِنَ السَّمَاءِ مَاءً بِقَدَرٍ).” It is neither so abundant as to result in destructive floods, nor so scarce that the thirst of plants and animals remains unquenched. Indeed, after the heavens, water stands as one of the most essential gifts bestowed upon the earth, being the very basis of life for all living beings. The verse then refers to the significant matter of subterranean water: “And We caused it to settle in the earth, and indeed We are able to take it away (فَاَسْکَنَّاہُ فِی الْاَرْضِ وَإِنَّا عَلیٰ ذَھَابٍ بِہِ لَقَادِرُونَ).” It is known that the earth is composed of layers with differing properties—some absorbent and others non‑absorbent. If the entire crust were absorbent, all rainwater would penetrate into the depths of the earth, leaving its surface entirely dry. Conversely, if the surface were entirely non‑absorbent, all rainwater would remain on the surface, producing widespread stagnation and فساد. However, through Divine wisdom, the upper layer has been made absorbent and the lower layer non‑absorbent, allowing water to descend and accumulate at a certain depth, from where it may later be accessed through wells, springs, and other means. This pure and pleasant water, drawn today from deep wells, may well have originated from rainfall thousands of years ago, preserved without فساد for present use. The One who created humanity and designated water as the essence of life established these ذخائر long before human existence and stored water within them. Another portion of this life‑sustaining substance exists in the form of ice upon mountain peaks, either gradually melting to form rivers or remaining stored for centuries or millennia as glaciers until climatic changes cause it to flow toward parched lands. The expression “فی الارض” clearly indicates that the reference is to subterranean water reservoirs rather than surface sources. Thereafter, reference is made to the blessed آثار of rainfall and the produce resulting from it: “Then by means of it We produced for you gardens of date palms and grapes, wherein you have abundant fruits, and from them you eat (فَاَنشَاْنَا لَکُمْ بِہِ جَنَّاتٍ مِنْ نَخِیلٍ وَاَعْنَابٍ لَکُمْ فِیھَا فَوَاکِہُ کَثِیرَةٌ وَمِنْھَا تَاْکُلُونَ).” Although rainfall produces countless varieties of fruits and crops, dates and grapes are mentioned specifically due to their excellence and distinction. The phrase “وَمِنْھَا تَاْکُلُونَ” may indicate that in such gardens there exist not only fruits but also numerous other edible provisions. Gardens, including orchards of date palms, provide many benefits beyond food, including materials for construction, clothing, fuel, and other uses. It is also noteworthy that in this verse the beginning of life is associated with the “water of the نطفہ,” while the beginning of plant life is associated with “rainwater.” In reality, water is the fundamental source of both forms of life. The verse then mentions another blessed tree nourished by rainwater: “And a tree that issues forth from طور سیناء, producing oil and a relish for those who eat (وَشَجَرَةً تَخْرُجُ مِنْ طُورِ سَیْنَاءَ تَنْبُتُ بِالدُّھْنِ وَصِبْغٍ لِلْآکِلِینَ).” Two interpretations have been offered regarding “طور سیناء”: (1) It refers to the well‑known mountain in the Sinai desert, where the olive tree grows abundantly. (2) It is used descriptively to denote a blessed, lush, and verdant mountain. The word “صبغ” literally means “color,” and may refer to food taken with bread or to olive oil used in eating. From among the many fruits, only dates, grapes, and olives are mentioned because of their exceptional nutritional value. After discussing plant‑based blessings, the verse turns to animal‑based blessings: “And indeed in livestock there is a lesson for you (وَإِنَّ لَکُمْ فِی الْاَنْعَامِ لَعِبْرَةً).” “We give you to drink from what is in their bellies (نُسقِیکُمْ مِمَّا فِی بُطُونِھَا)”—that is, from among substances such as blood and impurities emerges milk, pure and nourishing. It is further stated: “And in them there are numerous benefits for you, and from them you eat (وَلَکُمْ فِیھَا مَنَافِعُ کَثِیرَةٌ وَمِنْھَا تَاْکُلُونَ).” In addition to meat, animals provide materials for clothing, shelter, tools, medicine, fuel, and agriculture. Finally, it is stated: “And upon them and upon ships you are carried (وَعَلَیْھَا وَعَلَی الْفُلْکِ تُحْمَلُونَ).” Thus, both land‑based and sea‑based means of transportation are mentioned, indicating that humanity is enabled to traverse the earth by diverse means, as also expressed elsewhere: “وَحَمَلْنَاھُمْ فِی الْبَرِّ وَالْبَحْرِ”—“We carry them on land and sea.”

See ayat 25 for tafseer.

See ayat 25 for tafseer.

In the preceding verses, the discussion concerned توحید and معرفت of the Lord of the worlds, along with the evidences of His عظمت in creation. The same subject is here presented through the words of the عظیم Prophets علیہم السلام and by reference to their histories. The ensuing verses continue this discourse. First, beginning with the اولوالعزم Prophet حضرت نوح علیہ السلام—who was a داعی of توحید and devoted to its propagation—it is stated: “Indeed, We sent نوح to his قوم, and he said: O my قوم! Worship الله; you have no deity other than Him (وَلَقَدْ اَرْسَلْنَا نُوحًا إِلَی قَوْمِہِ فَقَالَ یَاقَوْمِ اعْبُدُوا اللهَ مَا لَکُمْ مِنْ إِلَہٍ غَیْرُہُ).” “Will you not, even after this clear statement, abstain from the worship of idols (اَفَلَاتَتَّقُونَ)?” In response, the affluent, wealthy, and arrogant individuals of his قوم—who were superficial in outlook and inwardly blind—said: “This is nothing but a human being like yourselves, who seeks to gain superiority over you and, driven by this desire, intends to dominate you (فَقَالَ الْمَلَاُ الَّذِینَ کَفَرُوا مِنْ قَوْمِہِ مَا ھٰذَا إِلاَّ بَشَرٌ مِثْلُکُمْ یُرِیدُ اَنْ یَتَفَضَّلَ عَلَیْکُمْ).” Thus, his humanity appeared to them as his first “defect.” Moreover, they accused him of being driven by a desire for power, asserting that he had fabricated the claim of توحید, دین, and دعوت merely to achieve authority. They further said: “If الله had willed to send a Messenger, He would surely have sent angels for this purpose (وَلَوْ شَاءَ اللهُ لَاَنزَلَ مَلَائِکَةً).” In support of this futile and baseless argument, they added: “We have never heard of such a thing from our forefathers—that a human being should claim Prophethood or consider himself a representative of الله (مَا سَمِعْنَا بِھٰذَا فِی آبَائِنَا الْاَوَّلِینَ).” However, such unfounded assertions did not create the slightest wavering in the steadfastness of this عظیم Prophet. He continued his دعوت with full resolve, and there was no indication in any of his actions of a desire for superiority or power. Consequently, they leveled yet another accusation against him—one frequently directed at Prophets throughout history—that of madness. They said: “He is nothing but a man afflicted with madness; therefore, wait concerning him for a time, until death comes to him or he recovers from this condition (إِنْ ھُوَ إِلاَّ رَجُلٌ بِہِ جِنَّةٌ فَتَرَبَّصُوا بِہِ حَتَّی حِینٍ).” It is noteworthy that they attributed madness and insanity to this اولوالعزم Prophet in order to conceal the fact that all his statements were exemplary in their rationality and coherence. In reality, they implied that madness takes various forms, and that many afflicted individuals do not exhibit constant symptoms but rather experience intermittent episodes—appearing rational at times and irrational at others. The phrase “فَتَرَبَّصُوا بِہِ حَتَّی حِینٍ” may refer to waiting for the death of حضرت نوح علیہ السلام, which his opponents anxiously anticipated; alternatively, it may emphasize their claim of “madness,” suggesting that they were waiting for his recovery. [Some commentators have also suggested that this phrase implies “imprison him for a period,” while others interpret it to mean “leave him alone for the present and observe what happens,” but neither of these interpretations appears to be correct.] In any case, they directed three baseless and mutually contradictory accusations against حضرت نوح علیہ السلام, presenting each as evidence to deny his رسالت: 1. In principle, a human being’s claim to Prophethood is entirely false and has never occurred before; if الله had intended to send a Prophet, He would have sent angels. نوح علیہ السلام2. is a seeker of power, using the claim of Prophethood as a means to achieve dominance. نوح علیہ السلام3. is not of sound mind, and his claim to Prophethood is the result of this condition. Since the responses to these incoherent allegations are self-evident and have been addressed elsewhere, the Qur’ān does not provide a detailed rebuttal here. It remains established, however, that a guide for humanity must belong to the same human kind so that he may be fully aware of human needs, hardships, and مسائل. Moreover, throughout history, Prophets have always been drawn from among human beings themselves. From the lives of other انبیاء علیہم السلام, it is manifest that their prominent qualities included humility, modesty, and a complete negation of domination and power-seeking. Their intellect and insight were also evident even to their opponents, who, at times, acknowledged it themselves.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

In the previous verses, some unfounded accusations made by the enemies were mentioned. Other verses of the Qur'an indicate that the hardships inflicted by this rebellious nation were not limited to these accusations; rather, they harassed the Prophet (peace be upon him) in every possible way. Prophet Nuh (Noah, peace be upon him) earnestly strove to guide them away from polytheism, disbelief, and misguidance, but when none except a very few believed, he became despairing and sought help from Allah. This stage is described in the verse under discussion. He said: "My Lord, grant me victory over the rejectors" (قَالَ رَبِّ انصُرْنِی بِمَا کَذَّبُونْ). The phrase "بِمَا کَذَّبُونْ" — the prefix "بِ" (bi) might be causal or indicative of cause, and "ما" might be either the verbal noun (masdar) or a relative pronoun (mawsul). Each case would yield slightly different meanings, but the overall sense remains largely unchanged (worthy of consideration). Allah's command reached Prophet Nuh (peace be upon him), and he and a few of his companions were saved, while circumstances were created for the punishment of the rebellious disbelievers and polytheists. "So We inspired him, saying: 'Construct the ark under Our observation and Our inspiration'" (فَاَوْحَیْنَا إِلَیْہِ اَنْ اصْنَعْ الْفُلْکَ بِاَعْیُنِنَا وَوَحْیِنَا). The expression "بِاَعْیُنِنَا" (before Our eyes) implies that all of his work was under Our observation and with Our full support. Therefore, be assured and continue your mission without fear or apprehension. From "وَحْیِنَا" it is understood that Prophet Nuh (peace be upon him) learned the details of shipbuilding through divine revelation, since historically there was no precedent such as this until that time. Consequently, he constructed it perfectly in accordance with the requirements of the purpose. Thereafter, the command was revealed: “And when Our command comes and the oven overflows with water, then embark therein of every [creature] two mates” (فَإِذَا جَاءَ اَمْرُنَا وَفَارَ التَّنُّورُ فَاسْلُکْ فِیھَا مِنْ کُلٍّ زَوْجَیْنِ اثْنَیْنِ). Take aboard the believers among your family and friends as well, but do not take those against whom the decision of destruction has already been made (this refers to the wife and one son of Prophet Nuh, peace be upon him) (وَاَھْلَکَ إِلاَّ مَنْ سَبَقَ عَلَیْہِ الْقَوْلُ مِنْھُمْ). It further states: Do not intercede for the wrongdoers, for they are all destined to be drowned, and there is no room for discussion in this matter (وَلَاتُخَاطِبْنِی فِی الَّذِینَ ظَلَمُوا اِنَّھُمْ مُغْرَقُونَ). This warning was given so that Prophet Nuh (peace be upon him) would not, influenced by natural human feelings or paternal compassion, attempt to intercede on their behalf, while they were not deserving of any intercession. In the next verse it is commanded: When you and your companions have boarded the ark, then praise Allah with gratitude, and say: “Praise be to Allah Who has saved us from the wrongdoers” (فَإِذَا اسْتَوَیْتَ اَنْتَ وَمَنْ مَعَکَ عَلَی الْفُلْکِ فَقُلْ الْحَمْدُ لِلّٰہِ الَّذِی نَجَّانَا مِنَ الْقَوْمِ الظَّالِمِینَ). After receiving the great blessing of deliverance from the wrongdoers, pray thus: “And say, ‘My Lord, let me land at a blessed landing place, and You are the best of those who bring to land’” (وَقُلْ رَبِّ اَنزِلْنِی مُنْزَلًا مُبَارَکًا وَاَنْتَ خَیْرُ الْمُنْزِلِینَ). The word "منزل" (manzil) is possibly a noun of place, meaning after the storm subsides, guide Our ark to a land full of blessings so that we may begin our new life in peace. It might also be a verbal noun (masdar), implying that our landing on the earth should be suitable and appropriate. After the storm is over and the ark settles on land, those aboard will face many dangers, such as the lack of a suitable place to live, scarcity of food, the risk of outbreaks of disease, and so forth. Therefore, Prophet Nuh (peace be upon him) prays that Allah may safely and suitably bring them down to earth. The final verse of this passage contains signs and lessons for those endowed with intellect and insight from the entire incident of the severe punishment: “Indeed in this are signs” (إِنَّ فِی ذٰلِکَ لَآیَاتٍ). “And indeed, We will surely test [mankind]” (وَإِنْ کُنَّا لَمُبْتَلِینَ). This phrase may indicate the fact that We tested the people of Nuh in every way, and when they failed every test, We destroyed them. It may also mean that We test and try people in every era and place; the above events are not exclusive to Prophet Nuh (peace be upon him). Trials will continue in various forms in every age, and those who hinder human progress and development will be removed so that humanity may continue on the path of advancement. It is noteworthy that the verses under discussion mention only the construction of the ark by Prophet Nuh (peace be upon him), the boarding of his companions onto it, and their deliverance. M...The outcome of the sinners has not been explicitly explained. However, the phrase "إِنَّهُمْ مُغْرَقُونَ" (They will surely be drowned) makes their end clear. This is because this promise is always true. It should also be noted that the actions of the people of Noah (peace be upon him) against this great prophet, and their dreadful outcome, the event of the ark-building, water boiling out of the oven, the flood encompassing everyone, the drowning of the son of Prophet Noah (peace be upon him), and other significant points have been discussed in detail in Volume 9 under the Tafseer of Surah Hud. God willing, the remaining details will be covered in the Tafseer of Surah Nuh.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

The verses under discussion refer to the nations that came after حضرت نوحؑ and describe their beliefs, which were in harmony with those of the earlier disbelievers. In this manner, they also describe their ultimate fate, thereby completing the discussion presented in the preceding verses. It is first stated: “Then, after them, We brought into existence another generation and a different قوم came into being (ثُمَّ أَنشَأْنَا مِن بَعْدِهِمْ قَرْنًا آخَرِينَ).” The term “قرن” is derived from the root “اقتران,” which conveys the meaning of proximity and nearness. Thus, those nations that belong to the same period are referred to as a “قرن.” At times, their era itself is also called a “قرن.” The duration of a “قرن” varies among different peoples; it may be thirty years or even a hundred years. Since human beings cannot live without a divinely appointed guide and leader, الله sent a Prophet to them in order to invite them to توحید and to convey the true دین, so that he might say to them: “Worship الله, for you have no deity other than Him (فَأَرْسَلْنَا فِيهِمْ رَسُولًا مِنْهُمْ أَنِ اعْبُدُوا اللَّهَ مَا لَكُم مِّنْ إِلَهٍ غَيْرُهُ).” This is the very دعوت that forms the foundation of the mission of all Prophets. It is the call to توحید, which is the basis of all individual and collective good. Thereafter, the representative of الله, by way of further emphasis, declares: even after such a clear دعوت of توحید, will you not abstain from شرک and idol-worship (أَفَلَا تَتَّقُونَ)? As to which قوم this was and what the name of their Prophet was, the commentators have expressed two possibilities based on their study of other verses of the Qur’ān. (i) One view is that this refers to the قوم of ثمود, who inhabited the northern region of حجاز. The عظیم Prophet حضرت صالحؑ was sent to them, but the قوم rejected him, persisted in disobedience and rebellion, and ultimately a terrifying صیحہ آسمانی (a dreadful heavenly cry) struck them, annihilating them completely. Evidence for this view is the punishment of “صیحہ,” mentioned at the end of the verse under discussion and also in Sūrah Hūd (67) in connection with the قوم of صالح. (ii) Another possibility is that this refers to the قوم of عاد, whose Prophet was حضرت ہودؑ. In some verses of the Qur’ān, their account is mentioned immediately after the narrative of the قوم of نوحؑ, which supports this view (cf. Sūrah Hūd, verse 50; Sūrah al-A‘rāf, verse 65; and Sūrah al-Shu‘arā’, verse 123). However, according to Sūrah الحاقہ, their punishment consisted of a severe, violent wind that persisted for seven nights and eight days. From this perspective, the first interpretation appears more accurate. In any case, let us examine the response of this rebellious قوم to the دعوت to توحید brought by this عظیم Prophet. According to the Qur’ān, the self‑conceited elite class—the “ملا” in Qur’ānic terminology—denied the unity of الله and rejected the meeting of the Hereafter, despite the fact that We had bestowed upon them abundant worldly نعمتیں. They said: “This is nothing but a human being like yourselves; he eats from what you eat and drinks from what you drink (وَقَالَ الْمَلَأُ مِن قَوْمِهِ الَّذِينَ كَفَرُوا وَكَذَّبُوا بِلِقَاءِ الْآخِرَةِ وَأَتْرَفْنَاهُمْ فِي الْحَيَاةِ الدُّنْيَا مَا هَذَا إِلَّا بَشَرٌ مِّثْلُكُمْ يَأْكُلُ مِمَّا تَأْكُلُونَ مِنْهُ وَيَشْرَبُ مِمَّا تَشْرَبُونَ).” This affluent elite, referred to as “ملا,” were outwardly perceptive but inwardly blind. They perceived the mission of this عظیم Prophet as being contrary to their interests, to their unjust gains, exploitation, and illegitimate dominance. Immersed in luxury, they had distanced themselves far from الله and denied the Hereafter. This class stood in opposition to the Prophet, holding views similar to those of the arrogant leaders of the قوم of نوحؑ. They presented the humanity of the Prophets—such as eating and drinking—as a reason to deny their رسالت, whereas in reality this very feature strongly affirmed their Prophethood, as it enabled them to understand fully the needs and conditions of human beings. Moreover, they said to one another: “If you obey a human being like yourselves, you will indeed be losers (وَلَئِنْ أَطَعْتُم بَشَرًا مِثْلَكُمْ إِنَّكُمْ إِذًا لَّخَاسِرُونَ).” These spiritually blind individuals failed to realize that while they expected others to follow them in pursuing their selfish and even شیطانی aims, they described obedience to the Prophet—who was connected to the source of وحی and whose heart was illuminated by Divine knowledge—as a humiliation and contrary to human freedom. Thereafter, they denied the معاد and قیامت, which has always been difficult for rebellious and self-indulgent people to accept. They said: “Does he promise you that when you have died and become تراب and bones, you will be brought forth again (أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنتُمْ تُرَابًا وَعِظَامًا أَنَّكُم مُّخْرَجُونَ)?” They added: “Far, far removed is that which you are promised; it is utterly baseless (هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ).” In essence, they argued that it is impossible for a person who has died, turned into خاک, and whose components have been scattered, to be brought back to life again. They considered this an impossibility. Furthermore, to reinforce their denial of the Hereafter, they stated: “There is nothing but our life of this world; we die and we live, and we shall not be resurrected (إِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ).” Finally, leveling a general accusation against their Prophet, they said: “He is nothing but a man who has fabricated a lie against الله, and we will never believe in him (إِنْ هُوَ إِلَّا رَجُلٌ افْتَرَى عَلَى اللَّهِ كَذِبًا وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَ).” They denied his رسالت, rejected his statements regarding قیامت, and dismissed all his teachings. Thus, their rebellion and obstinacy reached their extreme; they transgressed all bounds of decency and rejected to the fullest extent the miracles, message, and transformative دعوت of their Prophet. In other words, when the proof had been fully established against them, this عظیم Prophet supplicated to الله: “My Lord, help me because they have denied me (قَالَ رَبِّ انصُرْنِي بِمَا كَذَّبُونِ).” He complained that they had accused him and exerted every effort against him, and he sought Divine assistance. In response, it was said: “Very soon they will become regretful (قَالَ عَمَّا قَلِيلٍ لَيُصْبِحُنَّ نَادِمِينَ).” However, their regret would come only when time had passed and they had reached a point from which there was no return, and their remorse would be of no benefit to them. Accordingly, it came to pass that suddenly a devastating and rightful صیحہ seized them (فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ). With a terrifying, heart‑shattering sound and a dreadful lightning strike, a tremendous upheaval occurred. Everything was overturned and thrown into chaos; all was shattered, and heaps of lifeless bodies remained. Their destruction was such that they did not even have the opportunity to flee their homes; rather, they were crushed within them. The final part of the verse vividly depicts this scene: “We reduced them to debris like the scum carried by a torrent (فَجَعَلْنَاهُمْ غُثَاءً).” “And away with the ظالم people from the mercy of الله (فَبُعْدًا لِّلْقَوْمِ الظَّالِمِينَ).”

In the above-mentioned verses, there is a particular connection between the luxurious life of the elites and their denial of the Hereafter and resurrection. This is indeed the truth. Those who lead a life of luxury generally desire absolute freedom. They consider every means justified to satisfy animalistic pleasures and material desires. It is clear that faith in Allah’s surveillance and the justice of the Day of Judgment creates a tremendous obstacle to this way of life. Their hearts remain restless, and the common people dare to raise their voices against them. For this reason, they deny such an origin and the return to Allah, and completely reject the justification of His worship. According to the above-mentioned verse, they keep saying: Life is only the life of this world; there is nothing beyond it, and whoever says otherwise is a liar. Whatever time you get in this world, consider it a boon. Spend the four days of life happily. Taste the fruit of every tree. Use the means of pleasure and enjoy every delight... and so on. Thus, they continue to justify their misdeeds and corrupt actions. Moreover, the means for such a lavish lifestyle can only be provided by usurping the rights of others and subjecting them to all kinds of oppression. It is not possible to live a life of ostentation without denying the prophethood of the prophets and the Hereafter. According to general observation, the majority of those who reach this state overlook every reality and trample upon respected truths with great contempt. These are the blind and deaf of the heart, entirely caught in the grip of carnal desires. They become deprived of obedience to Allah and His mercy and favor, yet willingly put the collar of slavery to animalistic desires on their own necks. They serve as slaves to the slaves of others. These people have narrow minds, low thoughts, dull intellects, corrupt souls, and dark hearts. The era in which they live may appear bright and attractive to some, but the near scene and the true state are extremely dreadful and repulsive, because they remain continually disturbed and uneasy due to the commission of sins and crimes. The fear of losing the means of luxury and indulgence, and of the coming death, keeps them persistently restless.

The term “تراب” denotes soil, while “عظام” means bones. After death, the human bodily structure (جسدِ خاکی) generally first decomposes into decayed bones and subsequently turns into خاک; however, in the verse under discussion, “تراب” has been mentioned prior to “عظام.” It may be asked why this order has been adopted. One possible answer is that the verse may consider the human body as consisting of two parts, namely flesh and bones. The flesh first separates from the bones, disintegrates, and becomes خاک, whereas the bones disintegrate after a longer period. A second possible explanation is that “تراب” refers to the people of ancient times who have completely turned into خاک, whereas “عظام” refers to more recent predecessors whose decayed bones still remain (cf. Tafsīr Rūḥ al-Maʿānī, under the commentary of the verse under discussion).

According to the above-mentioned verse, due to the "heavenly blast," the people of Thamud became like "ghithā’." The literal meaning of "ghithā’" is "straw," which appears in a highly scattered form on the surface of floodwaters. This foam is also called "ghithā’." It is similar to the foam that rises to the top when a pot of cooked food boils. Comparing the lifeless bodies of the people of Thamud to "ghithā’" essentially describes their extremely weak, shattered, scattered, humiliated, and lowly state. Because in the presence of the power and greatness of a flood, how insignificant is a straw? During a flood, the straw cannot move of its own will or desire, nor does it leave any trace or mark after the flood recedes. Regarding the "heavenly blast," we have already given a detailed explanation in Volume 5 of this tafseer under Surah Hud, Verse 67. However, this punishment did not descend only upon the people of Thamud, but it also afflicted some other disobedient nations, whose details have been explained in their respective places.

An interesting point is that, in the concluding part of the verse, the issue is taken out of a specific context and presented in a general form. That is, a universal principle is stated: “ظالم people are far removed from the mercy of پروردگار.” In reality, the disbelief, denial, rejection of the Hereafter and قیامت, and the عبرتناک fate of disobedient nations described in these verses constitute the final and definitive outcome of the entire narrative. This outcome is not exclusive to any particular community or group; rather, all disobedient people are included within it.

See ayat 44 for tafseer.

See ayat 44 for tafseer.

In the verses under discussion, the Qur’ān refers to the nations that came after the people of ثمود and before حضرت موسیٰ علیہ السلام. It is stated: “Then, after them, We brought forth other generations (ثُمَّ اَنشَاْنَا مِنْ بَعْدِھِمْ قُرُونًا آخَرِینَ).” This is because the way of الله is that He does not discontinue His فیوض and برکات. Rather, if a nation becomes an obstacle in the path of human evolution and perfection, He removes it and brings another nation in its place, and thus the caravan of humanity continues to advance toward its مقصد. However, these different nations remained active in their respective eras and for specified periods, and no nation comes to an end before its appointed time, nor is its end delayed (مَا تَسْبِقُ مِنْ اُمَّةٍ اَجَلَھَا وَمَا یَسْتَاْخِرُونَ). When the decree for the termination of a nation is issued, that nation is destroyed precisely at its appointed time—neither a moment earlier nor later. The term “اجل” denotes the lifespan and duration of existence of a thing; at times, it is also used for its termination. For example, one may say that the اجل of a loan is such-and-such a period (that is, after that period the loan term will expire). However, as has been stated previously, “اجل” is of two types: (1) definite and (2) conditional or suspended. The definite اجل refers to the final and determined time for the end of a thing, person, or nation, in which no change is possible. The “conditional or suspended اجل” refers to the conditions associated with the termination of a thing, person, or nation; if those conditions are not fulfilled, or if some obstacle arises, then increase or decrease becomes possible, and this is termed the conditional اجل. In any case, we have already discussed this matter in detail under the commentary of verse 2 of Sūrah al-An‘ām in volume 3 of this tafsīr. However, in the verses under consideration, reference is made to the definite اجل. The subsequent verse reveals the fact that in human history the سلسلة of the Prophets has never ceased. It is stated: “Then We sent Our Messengers in succession (ثُمَّ اَرْسَلْنَا رُسُلَنَا تَتْرا).” The word “تَتْرا” is derived from the root “وتر,” meaning continuous succession. From this is derived the term “متواتر روایات” (mutawātir reports), referring to those narrations that reach us through continuous chains of transmitters, thereby establishing the authenticity of a report. The original meaning of “وتر” is the string or leather cord of a bow that is fastened to its two ends and brings them closer together when the arrow is drawn. In terms of morphological structure, the word “تَتْرا” was originally “وَتْرا,” where the “واو” has been transformed into “ت.” In any case, the heavenly guides used to come for the purpose of guidance, but rebellious and obstinate nations persisted in their disbelief and denial, such that “whenever a Messenger came to a community, that community denied him (کُلَّ مَا جَاءَ اُمَّةً رَسُولُھَا کَذَّبُوہُ).” When their rebellion and denial exceeded all bounds and every form of proof had been completed against them through Our Messenger, then We destroyed that community. Thus, We caused some of them to follow others into destruction, one after the other (فَاَتْبَعْنَا بَعْضَھُمْ بَعْضًا). The nations were effaced, but their tales and narratives remained. “Indeed, We made them mere stories (وَجَعَلْنَاھُمْ اَحَادِیثَ).” This indicates that at times a nation as a whole would be destroyed, though some of its individuals or remnants would remain scattered here and there as visible and instructive signs. At other times, the nation would be completely annihilated, leaving only its name recorded in the pages of history or in the speech of people. In our view, these rebellious nations correspond to the latter condition (explanatory note: “احادیث” is the plural of “حدیث,” and this is the interpretation we adopt; however, some other commentators consider it the plural of “احدوثہ,” meaning “strange tales” about which people frequently speak, as noted by Fakhr al-Dīn Rāzī in his commentary on this verse). In the final part of the verse, as in the previous verse, it is stated: “So away with the قوم that do not believe, from the mercy of الله (فَبُعْدًا لِقَوْمٍ لَایُؤْمِنُونَ).” Indeed, this painful end was the result of their disbelief. Therefore, this fate is not exclusive to them alone; rather, every disbelieving, rebellious, and oppressive people will meet the same destiny, and will likewise be obliterated such that only their evil name remains in history or on the tongues of people. Not only are such people deprived of Divine mercy in this world, but they will also be deprived of the لطف, کرم, and مہربانی of الله in the Hereafter, for according to the implication of the verse, this deprivation encompasses both the world and the Hereafter.

See ayat 49 for tafseer.

See ayat 49 for tafseer.

See ayat 49 for tafseer.

See ayat 49 for tafseer.

In the concluding section of the accounts of the prophets, a brief reference is made to Moses (peace be upon him) and his brother Aaron (peace be upon him), in their confrontation with Pharaoh and his arrogant community. It is stated concisely: “Then We sent Moses and his brother Aaron with Our signs and a clear authority” (ثُمَّ أَرْسَلْنَا مُوسَى وَأَخَاهُ هَارُونَ بِآيَاتِنَا وَسُلْطَانٍ مُّبِينٍ). As for the meaning of “آیات” and “سلطان مبین” and the distinction between them, different views have been expressed. Some have held that “آیات” refers to the nine miracles granted to Moses, while “سلطان مبین” denotes the decisive rational arguments with which he confronted the Egyptians. Others have suggested that “آیات” refers to the general miracles of Moses, whereas “سلطان مبین” refers to the two major miracles—the staff turning into a serpent and the shining hand—through which he attained clear dominance over Pharaoh. Yet others have interpreted “آیات” as referring to the teachings and laws of the Torah, and “سلطان مبین” as referring to the miracles themselves. However, in light of the Qur’anic usage of the term “سلطان مبین”, the first interpretation appears stronger, since this expression is often used to signify clear and compelling proof. It is then stated that Moses and Aaron were sent “to Pharaoh and his chiefs” (إِلَىٰ فِرْعَوْنَ وَمَلَائِهِ). The mention of Pharaoh’s elite rather than the entire population indicates that the root of corruption and disorder in that society lay primarily with the privileged ruling class. The verse emphasizes that these elites were the central agents of فساد, and that if they had been reformed, the condition of the broader population would have been easier to correct. However, “they acted arrogantly” (فَاسْتَكْبَرُوا), and “they were a people given to exaltation” (وَكَانُوا قَوْمًا عَالِينَ). The first expression indicates their immediate reaction of arrogance toward the call of Moses, while the second reflects a deeper and more ingrained attitude of pride that characterized their collective mentality and way of life. It may also be understood that their habitual luxury and indulgence formed the basis of this arrogance. A clear manifestation of this arrogance appears in their statement: “Shall we believe in two men like ourselves, while their people are subservient to us?” (فَقَالُوا أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا وَقَوْمُهُمَا لَنَا عَابِدُونَ). Thus, not only did they reject the message, but they regarded themselves as superior and expected others to remain subject to them. Although they accused the prophets of seeking dominance, it is evident from their words that they themselves were driven by a desire for power and control. Relying on such baseless and irrational arguments, they denied Moses and Aaron and ultimately became among those who were destroyed (فَكَذَّبُوهُمَا فَكَانُوا مِنَ الْمُهْلَكِينَ). In this manner, the principal obstacle to the guidance of the Children of Israel was removed, and a new phase of their development began. At this stage, God bestowed the Scripture upon Moses: “And We certainly gave Moses the Book, that they might be guided” (وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ لَعَلَّهُمْ يَهْتَدُونَ). It is noteworthy that while earlier references use dual forms in relation to Moses and Aaron together, the mention of the revelation of the Torah singles out Moses alone, since he was the one who received the Book and was the bearer of the law, while Aaron was not entrusted with that role. Furthermore, at the time of revelation, Moses was alone on Mount Sinai, while Aaron remained among the Children of Israel. Thus, the passage presents a concise yet meaningful account of the mission of Moses and Aaron, the arrogance of their opponents, and the eventual triumph of divine guidance.

At the conclusion of the detailed accounts of the Prophets, a brief reference is made to حضرت عیسیٰ علیہ السلام and his noble mother حضرت مریم علیہ السلام, as it is stated: “We designated عیسیٰ علیہ السلام and his noble mother حضرت مریم علیہ السلام as a sign of Our عظمت and قدرت (وَجَعَلْنَا ابْنَ مَرْیَمَ وَاُمَّہُ آیَةً).” By using the expression “ابن مریم” instead of “عیسیٰ,” attention is drawn to the fact that he, علیہ السلام, was born without a father by the special command of الله, and such a birth in itself constituted a profound sign of Divine omnipotence. Furthermore, since this extraordinary birth is connected on the one hand with حضرت عیسیٰ (علیہ السلام) and on the other with جناب مریم (علیہ السلام), both are counted separately as a sign and an āyah. However, from two different perspectives, this represents a single reality (namely, the birth of a child without a father and the conception of a woman without union with a man). After this, mention is made of certain عظیم blessings and provisions granted to them: “We provided for them refuge in a lofty place of tranquillity with flowing water (وَآوَیْنَاھُمَا إِلَی رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِینٍ).” The term “ربوہ” derives from the root “ربا,” signifying increase and growth, and here it denotes an elevated and high المكان. The word “معین” derives from “معن” (on the pattern of “شان”) and signifies flowing water; hence, جاری water is termed “مَآء معین.” Some have considered this word to be derived from “عین,” meaning water that is visible and perceptible to the eye (explanatory note: in the first case, the “میم” is part of the root and follows the “فعیل” pattern; in the second case, the “میم” is زائدہ and follows the passive pattern similar to “مبیع”). In any case, this constitutes a concise reference to that tranquil yet آزمائش-filled location that الله granted to this mother and son, so that they might fulfill their responsibilities in security, concealed from the sight of enemies. However, there exists considerable اختلاف regarding the precise geographical identification of this location. (1) According to some مفسرین, a city in شام known as “ناصرہ” is the birthplace of حضرت عیسیٰ علیہ السلام. They assert that at his birth certain دشمن acquired general information regarding his birth and future mission and sought to harm him; however, الله transferred them to a محفوظ and comfortable place and safeguarded them. (2) Others maintain that it refers to a region in مصر, since حضرت عیسیٰ علیہ السلام and his noble mother resided there for some time in order to remain secure from enemies. (3) Some consider it to be a region in دمشق. (4) Others identify it with “رملہ” (a city to the north of بیت المقدس), since حضرت عیسیٰ علیہ السلام and his noble mother stayed in these regions for a period. (5) It is also held that the phrase refers to the wooded surroundings of بیت المقدس where his birth took place, where pleasant water was caused to flow for them and fresh dates were provided for their hospitality, and the place was made secure for them in every respect. In any case, this آیت constitutes a clear proof that الله has always been the supporter and protector of His Messengers and their companions. The آیت proclaims unequivocally that even if the entire arsenal of the world is assembled to destroy someone, if الله does not will it, not even a single hair of his head can be harmed, nor can his solitude or lack of supporters become a cause of his defeat.

See ayat 54 for tafseer.

See ayat 54 for tafseer.

See ayat 54 for tafseer.

In the preceding verses, the discussion concerned the prophets and their communities. In the first of the verses under consideration, all of them are addressed as follows: “O messengers! Eat of the pure things and perform righteous deeds; indeed, I am fully aware of what you do” (یَااَیُّھَا الرُّسُلُ کُلُوا مِنَ الطَّیِّبَاتِ وَاعْمَلُوا صَالِحًا إِنِّی بِمَا تَعْمَلُونَ عَلِیمٌ). The distinction between you and other human beings does not lie in the absence of human qualities such as eating and drinking; rather, your distinction is that you regard even your sustenance as a means of growth and perfection. Thus, even while eating, you exercise discernment and consume only what is pure and wholesome, whereas others have made eating itself their objective in life, caring only for satisfying their base appetites without regard for the distinction between pure and impure. If one reflects upon the fact that food influences human thought and behavior, and that different types of nourishment have differing ethical effects, the connection between these two statements becomes evident: consume pure sustenance and perform righteous deeds. Numerous traditions likewise indicate that unlawful food is a major obstacle to the acceptance of worship and supplication. For instance, a person once came to the Messenger of God PBUH & His Pure Progeny and asked how his prayer might be accepted, and he replied: “طھّر ماکلتک ولاتدخل بطنک الحرام”—purify your provision and avoid unlawful sustenance. It is also noteworthy that the statement “إِنِّی بِمَا تَعْمَلُونَ عَلِیمٌ” serves as a powerful guarantee for adherence to righteous conduct. When a person is certain that every action is constantly under the watch of a Being from whom nothing can be concealed, and who is fully aware of even the smallest details of human deeds, this inevitably influences the rectitude of one’s conduct. Moreover, the blessing of lawful and pure sustenance awakens a sense of gratitude, which also exerts a positive influence on human behavior. Thus, this verse highlights three effective factors in promoting righteous action: the impact of pure sustenance on the clarity of the heart, the awakening of gratitude through this blessing, and awareness of divine observation over human actions. The term “طیّب” denotes everything that is pure and wholesome, while “خبیث” refers to what is impure. Lexically, “طیّب” signifies something pleasant or agreeable, whether for the body or the soul, while in the legal sense it refers to what is lawful and pure. The Qur’an frequently revolves around the concept of طیّبات: the prophets are commanded to consume them; the believers are instructed likewise—يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ; only pure words and righteous deeds ascend to God—إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ; and human dignity is associated with being provided pure sustenance—وَرَزَقْنَاهُمْ مِنَ الطَّيِّبَاتِ. The Prophet PBUH & His Pure Progeny also stated: “یا ایّھا النّاس انّ الله طیّب لایقبل الّا طیّبا”. The following verse calls the prophets and their followers to unity and God‑consciousness: “And indeed this community of yours is one community, and I am your Lord, so fear Me” (وَإِنَّ هٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاتَّقُونِ). This verse invites human society toward unity and the elimination of fragmentation, just as there is one Lord, humanity likewise constitutes one community and should unite under a single program and system. The message of all prophets has always been the same in its essential principles: unity of God, belief in the Hereafter, moral development, utilization of pure means, righteous action, and the upholding of justice and human values. However, the next verse warns against division: “But they divided their affair among themselves into factions” (فَتَقَطَّعُوا أَمْرَهُم بَيْنَهُمْ زُبُرًا), and “each party rejoices in what it possesses” (كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ). This reflects a profound psychological and social reality: the ignorant sectarianism of various groups, each clinging to its own path and closing all avenues of thought to alternative perspectives. Such a state, rooted in excessive self‑interest, egotism, and self‑admiration, becomes one of the greatest obstacles to the recognition of truth and the establishment of unity among peoples. Attachment to one’s own ways and rejection of all others can reach such a degree that one is no longer willing even to listen to another’s view, lest it challenge entrenched habits—just as the Qur’an describes regarding the people of Noah: جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ وَاسْتَغْشَوْا ثِيَابَهُمْ وَأَصَرُّوا وَاسْتَكْبَرُوا اسْتِكْبَارًا. As long as this condition persists, access to truth remains blocked. Therefore, the concluding verse states: “So leave them in their heedlessness for a time” (فَذَرْهُمْ فِي غَمْرَتِهِمْ حَتَّى حِينٍ). The term “غمرة” denotes an engulfing state of ignorance and confusion—one that surrounds a person and prevents clarity—indicating that such individuals remain submerged in their own heedlessness until the time of death or the arrival of divine punishment.

See ayat 61 for tafseer.

See ayat 61 for tafseer.

See ayat 61 for tafseer.

See ayat 61 for tafseer.

See ayat 61 for tafseer.

See ayat 61 for tafseer.

In the preceding verses, the prominent qualities of the believers were described—qualities that constitute the source of all goodness. However, a question arises here: is it possible for every individual to possess such attributes and perform such deeds? In this regard, the first of the verses under discussion states: “We do not burden any soul beyond its capacity” (وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا). That is, each person is required only in accordance with their ability and understanding. This expression indicates that all obligations and commands imposed by God fall within human capacity, and where compliance is not possible, the obligation is lifted. According to the principles of jurisprudence, this rule has a universal scope and applies across all Islamic commands. A further question may arise: how can all human actions—small and great—be accounted for with precision? The verse continues: “And with Us is a book that speaks with truth, and they will not be wronged” (وَلَدَيْنَا كِتَابٌ يَنطِقُ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ). This refers to records in which all human deeds are preserved before God—records that, as it were, “speak,” presenting the truth so clearly that no denial remains possible. It is also possible that this کتاب refers to the لوح محفوظ, the Preserved Tablet. In any case, the verse indicates that not even the smallest action is overlooked; all deeds are recorded with utmost precision. Faith in this reality encourages the righteous toward good deeds and restrains them from wrongdoing. The expression “يَنطِقُ بِالْحَقِّ” implies that this record is so clear and expressive that it requires no explanation—its contents themselves reveal the truth. Likewise, “وَهُمْ لَا يُظْلَمُونَ” demonstrates that, in the presence of such an exact record, there is no possibility of injustice. However, these realities only affect those who possess some degree of awareness. Therefore, it is further stated: “But their hearts are in a state of heedlessness concerning this” (بَلْ قُلُوبُهُمْ فِي غَمْرَةٍ مِنْ هَذَا). This ignorance prevents them from perceiving these clear truths and from turning toward God. It is then added: “And they have other deeds besides this, which they continue to perform” (وَلَهُمْ أَعْمَالٌ مِّن دُونِ ذَٰلِكَ هُمْ لَهَا عَامِلُونَ). Commentators have explained this in various ways: some have interpreted it as referring to their corrupt actions arising from ignorance, others as indicating that alongside their disbelief they engage in numerous immoral acts, and still others as pointing to the contrast between their conduct and that of the believers. These interpretations can be understood together. In any case, the root of their disgraceful behavior lies in the ignorance that encompasses their hearts. They remain in this state of heedlessness until “when We seize their affluent ones with punishment, at once they cry out in distress” (حَتَّىٰ إِذَا أَخَذْنَا مُتْرَفِيهِم بِالْعَذَابِ إِذَا هُمْ يَجْأَرُونَ). At that point, overcome by suffering, they lament and cry out. Yet it is said to them: “Do not cry out today; you shall not receive any help from Us” (لَا تَجْأَرُوا الْيَوْمَ إِنَّكُم مِّنَّا لَا تُنصَرُونَ). The specific mention of the مترفین (those immersed in luxury) is noteworthy, for they are often the leaders of misguidance and thus subject to more severe punishment. The term “punishment” may refer to that of this world, the Hereafter, or both; in either case, once it overtakes them, there is no possibility of return. The following verse explains the cause of this fate: “My signs were indeed recited to you, but you used to turn back on your heels” (قَدْ كَانَتْ آيَاتِي تُتْلَىٰ عَلَيْكُمْ فَكُنتُمْ عَلَىٰ أَعْقَابِكُمْ تَنكِصُونَ). The term تَنكِصُونَ denotes retreating, while أَعْقَاب (heels) suggests turning away hastily upon hearing the truth. Not only did they withdraw, but they also displayed arrogance (مُسْتَكْبِرِينَ), and held night gatherings in which they spoke abusively about the Messenger, the Qur’an, and the believers (سَامِرًا تَهْجُرُونَ). The word سَامِرًا refers to nocturnal conversations, while تَهْجُرُونَ indicates abusive, incoherent, or offensive speech, akin to the utterances of one in delirium. This reflects the behavior of those lacking sound reasoning: instead of approaching truth openly with logic and courage, they retreat into darkness and indulge in ridicule and abuse. Thus, the Qur’an declares that their painful end results from their refusal to accept truth, their failure to humble themselves before divine revelation, and their improper attitude toward the Messenger PBUH & His Pure Progeny.

See ayat 67 for tafseer.

See ayat 67 for tafseer.

See ayat 67 for tafseer.

See ayat 67 for tafseer.

See ayat 67 for tafseer.

In the preceding verses, the prominent qualities of the believers were described—qualities that constitute the source of all virtue. However, a question arises here: is it possible for every individual to possess such attributes and perform such actions? In this connection, the first verse under discussion states: “We do not burden any soul beyond its capacity” (وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا). Thus, each individual is charged only according to his ability and level of understanding. This formulation indicates that all obligations and commands imposed by God fall within human capacity, and where the fulfillment of a command exceeds one’s ability, that obligation is lifted. According to the principles of jurisprudence, this rule applies universally to all Islamic injunctions and takes precedence over them. One might then ask: how is it possible for all human actions, minor and major, to be accounted for and evaluated? In response, it is further stated: “And with Us is a record that speaks with truth, and they will not be wronged” (وَلَدَيْنَا كِتَابٌ يَنطِقُ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ). This refers to the registers of deeds in which all human actions are recorded and preserved with God. These records are described as though they “speak,” expressing the truth in such a way that no denial remains possible. It is also possible that this “record” refers to the لوح محفوظ (Preserved Tablet), and the phrase “لدينا” (with Us) supports this interpretation. In any case, the verse affirms that not even the smallest deed is overlooked; all actions are recorded with precision. Belief in this reality encourages the righteous toward good deeds and restrains them from wrongdoing. The phrase “يَنطِقُ بِالْحَقِّ” illustrates that these records are so clear and expressive that they require no explanation—much like saying in another language that “a document speaks for itself.” The statement “وَهُمْ لَا يُظْلَمُونَ” further emphasizes that, where such a precise record exists, no injustice or ظلم can occur. However, such truths affect only those who possess awareness. Therefore, it is further stated: “But their hearts are in a state of heedlessness concerning this” (بَلْ قُلُوبُهُمْ فِي غَمْرَةٍ مِنْ هَذَا). Their ignorance prevents them from perceiving these evident realities, reflecting upon themselves, or turning toward God. It is then added: “And they have deeds besides that, which they are continuously performing” (وَلَهُمْ أَعْمَالٌ مِّن دُونِ ذَٰلِكَ هُمْ لَهَا عَامِلُونَ). Exegetes have offered various interpretations of this statement: some see it as referring to additional evil actions committed out of ignorance; others interpret it as indicating that, beyond their disbelief, they engage in numerous reprehensible deeds; still others suggest that it highlights the contrast between their conduct and that of the believers. These interpretations are not mutually exclusive and may be understood collectively. Nevertheless, the root of their corrupt actions lies in the ignorance that engulfs their hearts. They persist in this state until the moment arrives when “We seize their affluent ones with punishment, and at once they cry out in distress” (حَتَّىٰ إِذَا أَخَذْنَا مُتْرَفِيهِم بِالْعَذَابِ إِذَا هُمْ يَجْأَرُونَ). At that point, they wail and plead under the weight of divine punishment. Yet it is said to them: “Do not cry out today; you will not be helped by Us” (لَا تَجْأَرُوا الْيَوْمَ إِنَّكُم مِّنَّا لَا تُنصَرُونَ). The mention here of the مترفین (those immersed in luxury) is significant, for they often lead others into misguidance and thus deserve a more severe punishment. The punishment may refer to that of this world, the Hereafter, or both; in either case, when it overtakes them, their cries come too late and no return is possible. The following verse explains the cause of this tragic outcome: “Indeed, My signs were recited to you, but you used to turn back on your heels” (قَدْ كَانَتْ آيَاتِي تُتْلَىٰ عَلَيْكُمْ فَكُنتُمْ عَلَىٰ أَعْقَابِكُمْ تَنكِصُونَ). The term تَنكِصُونَ denotes retreating, and أَعْقَاب refers to heels, depicting those who recoil in haste upon hearing the truth. Not only did they turn away, but they also acted with arrogance (مُسْتَكْبِرِينَ), and engaged in nightly gatherings where they spoke disparagingly of the Messenger, the Qur’an, and the believers (سَامِرًا تَهْجُرُونَ). The term سَامِرًا refers to conversations held at night, often under dim light, while تَهْجُرُونَ conveys abusive speech or incoherent talk akin to the utterances of a delirious person. Such behavior reflects the method of those lacking sound reasoning: instead of confronting truth openly with rational argument, they retreat into darkness and vent hostility through ridicule and abuse. Thus, the Qur’an explains that their painful end is the result of their refusal to accept truth with courage, their failure to submit humbly to divine revelation, and their improper attitude toward the Messenger PBUH & His Pure Progeny. Had they acted otherwise, they would have found the path to guidance.

See ayat 74 for tafseer.

See ayat 74 for tafseer.

See ayat 74 for tafseer.

See ayat 74 for tafseer.

See ayat 74 for tafseer.

See ayat 74 for tafseer.

In the preceding verses, it was stated that the disbelievers turned away from the Messenger of Islam PBUH & His Pure Progeny and displayed arrogance. In the verses under discussion, a decisive response is given to their various excuses and pretexts, while also shedding light on the true causes of their rejection. It is first stated: “Have they not reflected upon the Word?” (اَفَلَمْ یَدَّبَّرُوا الْقَوْلَ). Indeed, the primary cause of their misfortune is that they do not engage in reflection upon this message; for if they were to reflect, their confusion would be resolved. It is further stated: “Or has something come to them that did not come to their forefathers?” (اَمْ جَاءَھُمْ مَا لَمْ یَاْتِ آبَاءَھُمُ الْاَوَّلِینَ). That is, if the call to tawḥīd and the Hereafter—and the invitation to righteousness and purity—were entirely new, they might claim that they cannot accept unfamiliar teachings. Yet the principles of this message are identical to those brought by earlier prophets; thus, their excuses are baseless. Then it is stated: “Or did they not recognize their Messenger, that they deny him?” (اَمْ لَمْ یَعْرِفُوا رَسُولَھُمْ فَھُمْ لَہُ مُنکِرُونَ). If the messenger had been an unknown or suspicious figure, they might have argued that, although his words appear true, his identity is uncertain. However, they are fully aware of his character: they know his past, refer to him as “al‑Amīn,” and acknowledge his integrity and wisdom. Therefore, no such excuse remains. Next it is stated: “Or do they say that he is possessed?” (اَمْ یَقُولُونَ بِہِ جِنَّةٌ). That is, do they claim that his teachings are contrary to prevailing norms and therefore attribute them to madness? The Qur’an immediately refutes this by declaring: “Rather, he has brought them the truth” (بَلْ جَاءَھُمْ بِالْحَقِّ), and his speech itself is evidence of this truth. However, “most of them are averse to the truth” (وَاَکْثَرُھُمْ لِلْحَقِّ کَارِھُونَ). Their rejection stems not from any deficiency in the message, but from their own desires, which are incompatible with the demands of truth. Indeed, truth does not follow human inclinations; for “if the truth followed their desires, the heavens and the earth and all who are within them would be corrupted” (وَلَوِ اتَّبَعَ الْحَقُّ اَھْوَائَھُمْ لَفَسَدَتِ السَّمَاوَاتُ وَالْاَرْضُ وَمَنْ فِیھِنَّ). Human desires are not a valid معيار, for they often incline toward base and harmful tendencies. If the order of existence were governed by such desires, the entire system of the universe would collapse. The verse then emphasizes: “Rather, We have brought them their reminder (dhikr), yet they turn away from their reminder” (بَلْ اَتَیْنَاھُمْ بِذِکْرِھِمْ فَھُمْ عَنْ ذِکْرِھِمْ مُعْرِضُونَ). This dhikr may refer both to a means of awakening and to a source of their honor and dignity; yet they turn away from it. Finally, it is asked: “Or do you ask them for a payment?” (اَمْ تَسْاَلُھُمْ خَرْجًا), while “the provision of your Lord is better, and He is the best of providers” (فَخَرَاجُ رَبِّکَ خَیْرٌ وَھُوَ خَیْرُ الرَّازِقِینَ). If a spiritual guide were to demand material reward, opponents might find justification for rejection; yet the Prophet PBUH & His Pure Progeny seeks no such gain, removing even this pretext. Thus, the Qur’an makes clear that their rejection stems not from valid arguments, but from blindness of heart and unfounded excuses. In conclusion, it is stated: “Indeed, you call them to a straight path” (وَإِنَّکَ لَتَدْعُوھُمْ إِلَی صِرَاطٍ مُسْتَقِیمٍ)—a path that is clear and direct, the shortest and most evident way, though deviating paths are many and scattered. It is also stated: “And indeed, those who do not believe in the Hereafter are deviating from the path” (وَإِنَّ الَّذِینَ لَایُؤْمِنُونَ بِالْآخِرَةِ عَنِ الصِّرَاطِ لَنَاکِبُونَ). The term نَاکِبُونَ signifies deviation from the path. Clearly, whoever deviates from the straight path in this world will also be deprived of the path to Paradise in the Hereafter, since the latter is a direct consequence of one’s actions in this world. The lack of belief in the Hereafter removes a sense of accountability, which leads to deviation from the path of truth.

In the verses under discussion, a meaningful indication is made of the contrast between devotion to God and the pursuit of personal desires. It is stated that if truth were to become subservient to people’s desires, then not only the earth and those who dwell upon it, but even the heavens themselves would fall into disorder. Analyzing this issue is not particularly difficult, because: 1. There is no doubt that human desires are not uniform; rather, they are often mutually contradictory. Indeed, even within a single individual, different desires may conflict with one another. Under such circumstances, if truth were to follow these desires, the result could be nothing other than chaos and destruction. 2. Apart from these contradictions, many human desires are inherently corrupt and based on harmful inclinations. If the order of existence were to be organized according to such desires, the inevitable outcome would be widespread disorder, conflict, and ruin. 3. Human desires are inherently one‑sided in nature; they tend to focus on a single aspect while ignoring others. One of the major causes of فساد and destruction is precisely this: attention to only one dimension of an issue while neglecting its other aspects. The verse under discussion bears similarity, in several respects, to the statement: لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا “If there had been gods in them other than Allah, both would have been corrupted” (al‑Anbiyāʾ: 22). It is evident that truth is one, like a straight path (ṣirāṭ mustaqīm), whereas human desires, like imaginary deities, are numerous and varied. Thus, in the conflict between truth and personal desire, which one should be followed? Desires, which lead to the فساد of the heavens and the earth and the ruin of all beings, or truth, which brings about unity, harmony, and order? The conclusion of this analysis, and the answer to this question, is entirely clear.

From the verses under discussion, several characteristics of the true guides (hādiyān al‑ḥaqq) become evident: (1) They are individuals who are consistently recognized for righteousness and integrity. If they were unknown or unfamiliar persons, this could have provided hypocrites with an excuse, as implied in the verse: “Or did they not recognize their messenger, that they deny him?” (أَمْ لَمْ يَعْرِفُوا رَسُولَهُمْ فَهُمْ لَهُ مُنكِرُونَ). In such a case, people might have dismissed their well‑known message on the basis of the supposed unfamiliarity of their personality. (2) In their mission, they do not submit to the desires and inclinations of the people. In contrast to many leaders in the modern world who hesitate to oppose public opinion—even when it is incorrect—true guides remain committed to promoting the path of truth, regardless of whether it is unpopular or opposed by many. (3) They do not seek any material reward for their call. They endure hardship and live among the deprived without depending materially on others. Such dependence could become a form of constraint, binding their actions and restricting their speech and thought.

What is this “majority” that the Qur’an criticizes in many verses, including those under discussion, while we know that in the contemporary world the distinction between good and evil is often determined on the basis of majority opinion? This issue gives rise to numerous questions. Here, we are not concerned with those verses that refer primarily to disbelievers and polytheists, in which the term “most” is accompanied by the pronoun “they.” Rather, our focus is on those verses that use the broader expression “most people” (اکثر الناس), such as: وَلَکِنَّ اَکْثَرَ النَّاسِ لَایَشْکُرُونَ “But most people are not grateful.” (al‑Baqarah: 243) وَلَکِنَّ اَکْثَرَ النَّاسِ لَایَعْلَمُونَ “But most people do not know.” (al‑Aʿrāf: 187) وَلَکِنَّ اَکْثَرَ النَّاسِ لَایُؤْمِنُونَ “But most people do not believe.” (Hūd: 17) وَمَا اَکْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِینَ “Even if you strive, most people will not believe.” (Yūsuf: 103) فَاَبیٰ اَکْثَرُ النَّاسِ اِلَّا کُفُورًا “Most people refuse except disbelief.” (Banī Isrāʾīl: 89) وَاِنْ تُطِعْ اَکْثَرَ مَنْ فِی الْاَرْضِ یُضِلُّوکَ عَنْ سَبِیلِ اللهِ “If you obey most of those on the earth, they will lead you astray from the way of Allah.” (al‑Anʿām: 116) On the other hand, the Qur’an also contains verses that regard adherence to the path of the believers as a valid criterion. For example, in Sūrat al‑Nisāʾ (115): وَمَنْ یُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَیَّنَ لَہُ الْھُدَیٰ وَیَتَّبِعْ غَیْرَ سَبِیلِ الْمُؤْمِنِینَ نُوَلِّہِ مَا تَوَلَّی وَنُصْلِہِ جَھَنَّمَ وَسَاءَتْ مَصِیرًا “Whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers, We shall leave him to the course he has chosen and cast him into Hell—and it is an evil destination.” In the case of conflicting narrations, the principle is that preference is given to that report which is widely accepted among the companions and followers of the Imams, as Imām al‑Ṣādiq (peace be upon him) has stated: ینظر الیٰ ما کان من روایتھما عنّا فی ذٰلک الذی حکما بہ المجمع علیہ عند اصحابک فیؤخذ بہ من حکمنا ویترک الشاذ الذی لیس بمشہور عند اصحابک فانّ المجمع علیہ لاریب فیہ “When two judges differ on the basis of differing narrations, one must examine which of the two reports is accepted among your companions; that report should be adopted, and the isolated report that is not widely accepted should be set aside, for what is agreed upon contains no doubt.” Likewise, in Nahj al‑Balāghah it is stated: والزموا السواد الاعظم، فانّ ید اللّٰہ مع الجماعة، و ایّاکم و الفرقة، فانّ الشاذ من الناس للشیطان، کما انّ الشاذ من الغنم للذئب “Adhere to the greater body, for the hand of God is with the community; beware of division, for the isolated individual is for Satan, just as the stray sheep is for the wolf.” And also: والزموا ما عقد علیہ حبل الجماعة “Hold fast to that which binds the community together.” At first glance, one might suppose that there is a contradiction between these two sets of verses and narrations. Some may even conclude that Islam is incompatible with democratic systems based on majority opinion. However, a careful and comparative study of these texts clarifies the matter. The essence of the discussion is this: if the majority consists of believers who are aware and guided upon the path of truth, then their opinions and judgments deserve respect and are often aligned with reality, and they may be followed. However, if the majority consists of ignorant and uninformed individuals—or even of those who are knowledgeable but enslaved by their desires—then their views are generally deviant, and, as the Qur’an states, following them leads to misguidance. Therefore, for a genuine and sound collective system, it is first necessary to cultivate a society that is knowledgeable and faithful. Only then can the opinion of the majority serve as a valid criterion for advancing collective goals. Otherwise, a system founded upon a misguided majority leads society toward corruption and ruin. It must also be emphasized that, according to this perspective, even the opinion of an informed, mature, and believing majority is valid only insofar as it does not contradict divine command and the teachings of revelation and tradition. In contemporary societies, however, there is often no alternative framework for legislation and social organization other than the principle of majority opinion, as divine guidance and prophetic models have largely been set aside. Moreover, it frequently occurs that ignorance is combined with self‑interest and personal motives, and leaders easily influence such populations through propaganda, mobilizing them in support of particular agendas. Thus, numerical majority is elevated as a criterion in order to silence dissent under the guise of popular support. A reflective examination of modern political systems reveals that many of their failures stem from reliance on uninformed majorities. In numerous cases, harmful and unethical laws have been enacted on this basis, and many destructive conflicts have arisen as a result of such misguided collective decisions, with grave injustices supported by the majority.

See ayat 80 for tafseer.

See ayat 80 for tafseer.

See ayat 80 for tafseer.

See ayat 80 for tafseer.

See ayat 80 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?

See ayat 90 for tafseer.

See ayat 90 for tafseer.

See ayat 90 for tafseer.

See ayat 90 for tafseer.

See ayat 90 for tafseer.

See ayat 90 for tafseer.

See ayat 90 for tafseer.

See ayat 90 for tafseer.

See ayat 90 for tafseer.

In the preceding verses, those who denied the unity of God and the Resurrection were invited to reflect upon the universe and the signs within themselves and the external world. In the verses under discussion, it is further stated that, instead of using reason and reflection, they merely follow the blind imitation of their forefathers. “Rather, they say the same as those before them said” (بَلْ قَالُوا مِثْلَ مَا قَالَ الْأَوَّلُونَ). They expressed their astonishment by saying: “When we die and become dust and bones, shall we indeed be resurrected?” (قَالُوا أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ). The mention of dust before bones may indicate that returning lifeless dust to life appears even more improbable than reviving bones, or that their forefathers had already turned to dust and decayed remains. They further said: “This has already been promised to us and to our forefathers before; this is nothing but the tales of the ancients” (لَقَدْ وُعِدْنَا نَحْنُ وَآبَاؤُنَا هٰذَا مِن قَبْلُ إِنْ هٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ). Thus, they dismissed resurrection, judgment, Paradise, and Hell as mere myths and fables. The disbelievers feared the idea of the Resurrection more than anything else, and therefore resorted to various excuses, objections, and mockery to escape its implications. Accordingly, the Qur’an addresses the concept of the Hereafter repeatedly and in detail. In these verses, three lines of reasoning are presented to refute their flawed logic: first, God’s absolute ownership of existence; second, His lordship (rubūbiyyah); and third, His comprehensive sovereignty over creation. From these premises, the Qur’an concludes that God has complete power to bring about resurrection, and that His justice and wisdom necessitate the existence of a life beyond this world. It is noteworthy that, at each stage, the Qur’an leads the polytheists to acknowledge these truths themselves and then turns their own admissions back upon them. It asks: “To whom belongs the earth and all that is in it, if you know?” (قُلْ لِمَنِ الْأَرْضُ وَمَن فِيهَا إِن كُنتُمْ تَعْلَمُونَ). They naturally reply: “To Allah” (سَيَقُولُونَ لِلَّهِ). Then it is said to them: “Will you not then reflect?” (قُلْ أَفَلَا تَذَكَّرُونَ). Despite this clear admission, why do they regard resurrection as impossible and distant from divine power? The argument continues: “Say: Who is the Lord of the seven heavens and the Lord of the Mighty Throne?” (قُلْ مَن رَبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ). Again they respond: “Allah”. It is then said: “Will you not then fear (Him)?” (قُلْ أَفَلَا تَتَّقُونَ). Next, they are asked: “In whose hand is the dominion of all things, and who protects while none can protect against Him, if you know?” (قُلْ مَن بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ إِن كُنتُمْ تَعْلَمُونَ). Once again, they acknowledge: “It belongs to Allah.” Then comes the decisive question: “How then are you deluded?” (قُلْ فَأَنَّىٰ تُسْحَرُونَ). In essence, these are realities that the disbelievers themselves recognize: they affirm God as the creator, the owner, the sustainer, and the sovereign authority. If such is the extent of His power and dominion, how can they deny His ability to resurrect human beings after death? Why do they turn away from these truths and accuse the Messenger PBUH & His Pure Progeny of enchantment or madness, while inwardly acknowledging the correctness of his message? Finally, a comprehensive conclusion is drawn: “Rather, We have brought them the truth, but they are indeed liars” (بَلْ أَتَيْنَاهُم بِالْحَقِّ وَإِنَّهُمْ لَكَاذِبُونَ). There has been no deficiency in the communication of truth on the part of God or His messengers; the fault lies entirely with them, who, out of stubbornness, persist in rejecting the truth and continue along a misguided path.

The word “asāṭīr” is the plural of “asṭūrah”. Linguistically, according to lexicographers, it derives from the root “saṭr”, meaning a “line” or “row”; thus, words that are arranged in sequence are called “saṭr”. The term “asṭūrah” refers to written lines or narratives that remain as records of earlier times. Since the writings of ancient peoples often contained myths and legends, the word came to be commonly used for false and fictional stories. In the Qur’an, the term “asāṭīr” appears nine times, each instance referring to the claims of disbelievers who used it to justify their opposition to the prophets (peace be upon them). As previously noted in the interpretation of Sūrat al‑Fātiḥah, the term “Rabb” means not simply “owner,” but “one who nurtures, regulates, and administers.” It is therefore applied to one who actively manages and develops what he possesses; in this sense, it also carries the meaning of one who nurtures and trains. The term “malakūt” derives from “mulk” (sovereignty and dominion), with additional letters indicating emphasis and intensification, thus conveying a heightened sense of authority and ownership. The word “ʿarsh” originally refers to a raised structure or throne, and it may also denote a roof or an elevated platform used in construction. When applied in relation to God, it signifies the entirety of existence—the whole cosmos—viewed as the domain of divine authority and governance. At times, however, the term is also used to denote a higher, supra‑physical realm, in contrast to the physical world, which is sometimes expressed by the term “kursī” (as in: “وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ”).

The verses of the Quran clearly show that the disbelievers in the Hereafter were most astonished by how a person could be resurrected after becoming dust. Therefore, most of the verses concerning resurrection and the Day of Judgment mention the power of God, and various examples and models from the universe have been cited to remove their astonishment regarding life after death. The verses under discussion address this issue from three perspectives. First, with reference to the earth and its inhabitants, then with reference to the heavens and the majestic Throne (العرش العظيم), and finally, with reference to the governance of the universe and the system that operates it. In this respect, all three serve as examples of the same meaning. It is also possible that these three points refer to the same viewpoint of the deniers of resurrection. This means that if your denial is based on the premise that a human reduced to dust will escape the domain of God's sovereignty, then this is wrong. Because you yourselves consider the earth and all that is on it to be under God's ownership, and if you say that only an Omnipotent Lord can revive the dead, then you call God the Lord of the heavens and the Throne. And if your denial arises from objection to the governance of the universe after the revival of the dead, then this too is groundless. Because you have accepted that He is Omnipotent over the entire universe and that all creations are under His protection. From this perspective, there is no room left for your denial. On all three occasions, the disbelievers said, "Say to God" (سیقولون لله), and the harmony of this response strengthens the first interpretation.

It is noteworthy that at the conclusion of the first set of questions and answers, the expression is used: “أَفَلَا تَذَكَّرُونَ”—“Will you not then reflect?” In the second, the closing phrase is: “أَفَلَا تَتَّقُونَ”—“Will you not then fear God?” And in the third, it concludes with: “فَأَنَّىٰ تُسْحَرُونَ”—“How is it then that you are deluded (as though by magic)?” In reality, these represent increasing stages of admonition and censure, each more intense than the preceding one. One method of persuasive teaching is to present a series of arguments in such a progression: the initial reproach is relatively gentle, the next becomes more severe, and the final expression takes on the strongest and most emphatic form of rebuke.

See ayat 92 for tafseer.

In the preceding verses, discussion centered on the Resurrection and on the divine ownership, sovereignty, and lordship of God. In the verses under consideration, attention shifts to the rejection of polytheism (shirk), and responses are given to certain deviations of the polytheists. It is stated: “Allah has not taken for Himself any son, nor is there any deity alongside Him” (مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَٰهٍ). This belief was not limited to the Christians who regarded Jesus (peace be upon him) as the literal son of God; rather, the polytheists also held similar notions, referring to angels as “the daughters of God.” Since a “son” is understood to be of the same essence as the father, such beliefs implied attributing a share of divinity to these beings, which is clearly a form of polytheism. The Qur’an then presents a rational argument against shirk: “If there had been other gods besides Him, then each deity would have taken away what it had created” (إِذًا لَّذَهَبَ كُلُّ إِلَٰهٍ بِمَا خَلَقَ). That is, if multiple deities governed existence, each would independently control its own domain. Such division would inevitably lead to a fragmented cosmic order, whereas we observe a unified and coherent system throughout the universe. Furthermore, it is stated: “And some of them would have sought to dominate others” (وَلَعَلَا بَعْضُهُمْ عَلَىٰ بَعْضٍ). This implies that multiple gods would compete for supremacy, and such rivalry would result in disorder and disruption. The verse concludes: “Exalted is Allah above what they describe” (سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ). The essence of this argument is that the universe operates under an integrated and harmonious system. The same laws governing the smallest particles also apply to vast cosmic structures. Modern scientific observations further demonstrate the unity and coherence of cosmic order. By contrast, multiplicity implies difference and limitation; if multiple deities existed, disparities and conflicts would necessarily arise, contradicting the observed unity of the cosmos. Moreover, the concept of perfection implies that a truly perfect being has no need for growth or competition. If multiple alleged deities existed, none could possess absolute perfection, and each would strive for greater power, leading to conflict and instability. Thus, each part of the verse points toward a logical argument affirming divine unity (tawḥīd). In the next verse, another response is given: “He is the Knower of the unseen and the seen” (عَالِمِ الْغَيْبِ وَالشَّهَادَةِ). If there were any other deity, God—who knows all things, both hidden and manifest—would certainly be aware of it. The absence of such knowledge negates the claim entirely. This argument parallels the statement: “Do you inform Allah of something He does not know in the heavens or on the earth?” Finally, the verse concludes: “Exalted is He above what they associate (with Him)” (فَتَعَالَىٰ عَمَّا يُشْرِكُونَ). This closing statement both refutes their false attributions and serves as a warning that God is fully aware of their beliefs, whether hidden or apparent, and will judge them accordingly.

See ayat 98 for tafseer.

See ayat 98 for tafseer.

See ayat 98 for tafseer.

See ayat 98 for tafseer.

See ayat 98 for tafseer.

In the previous verses, the disobedient disbelievers and polytheists were reprimanded. Whereas, in the present verses, the address is directed towards the Prophet Muhammad (peace be upon him and his family), yet the subject matter remains the same. It is stated: O Messenger, say: My Lord! If you show me the punishment which You have promised these rebellious people, (قُلْ رَبِّ إِمَّا تُرِیَنِّی مَا یُوعَدُونَ). (Explanatory note: In the above verses, "إِنَّمَا" is a compound of "إن" (conditional) and the enhancing particle "ما." Here, this word is used for emphasis, and generally, for "إن" to enter the verb requiring the 'nūn' of emphasis, the particle "ما" should remain separate.) Then, O my Lord! Do not place me among the wrongdoers while inflicting that punishment (رَبِّ فَلَا تَجْعَلْنِی فِی الْقَوْمِ الظَّالِمِینَ). My prayer is that when Your definite punishment overtakes them, You bestow Your favor upon me and protect me from its destructive consequences, and I pray that at that time I am not among the wrongdoers. There is no doubt that there was nothing in the practice of the Messenger of Allah (peace be upon him and his family) that would cause him to come under divine punishment. And there is no doubt that the command of justice from Allah’s judgment does not affect everything dry and moist indiscriminately. Even if in a great empire there is only one God-fearing and conscientious person, Allah will save him while punishing the others. However, by the command of Allah, one purpose of this prayer of the Messenger of Allah (peace be upon him and his family) is to serve as a warning alarm to the disbelievers and polytheists that the matter of punishment is so certain that even the great Messenger himself must entrust himself to Allah and seek deliverance from it. Secondly, this also serves as a lesson to all the followers of this Messenger that they should never consider themselves exempt from divine punishment and always surrender themselves to Allah in every situation. As regards the question of which punishment is meant by this, many commentators hold the view that it refers to the worldly punishment that befell the polytheists in the form of their humiliating defeat at the Battle of Badr (cited from: Tafsir al-Majma‘ al-Bayan, Al-Mizan, Fi Zilal al-Qur’an, Ruh al-Ma‘ani, and Tafsir Abu al-Futuh al-Razi—under the verses in question). Considering that Surah Al-Mu’minun is Makki and the believers were under severe pressure at the time, these verses serve as a kind of consolation and reassurance for them. (A parallel is found in Surah Yunus, verse 46 as well.) However, some commentators believe this refers to both the punishment of this world and the punishment of the Hereafter (cited from: Tafsir al-Kabir by Fakhr al-Din al-Razi, under the verse in question). Nonetheless, the first interpretation appears more correct. To further emphasize this, dispel all doubts of the enemies, and console the Prophet and the believers, the next verse states: Indeed, We are capable of showing you the punishment which We have promised them. (وَإِنَّا عَلیٰ اَنْ نُرِیَکَ مَا نَعِدُھُمْ لَقَادِرُونَ). Thus, we know that after this historical point, manifestations of Allah’s power were seen in the Battle of Badr and other occasions, where apparently small and weak forces, empowered by Allah’s command and the strength of faith, triumphed over large numbers of enemies. Thereafter, the Prophet (peace be upon him and his family) was instructed to act with noble generosity towards those people: repulse their evil deeds with forgiveness and kindness, and respond to their unpleasant words with the best argument. (ادْفَعْ بِالَّتِی ھِیَ أَحْسَنُ السَّیِّئَةَ). In this regard, do not hurry and know well that We are more aware of what they describe. (نَحْنُ أَعْلَمُ بِمَا یَصِفُونَ). We know that these rude actions and hurtful words are distressing and painful for you. But you should not reply to their harshness and ill speech in the same manner. Respond to their evil with goodness, for this method itself is highly effective in awakening those who are heedless and misled. Nevertheless, entrust yourself to Allah and say: O my Lord! I seek refuge in You from the evil suggestions of the devils (وَقُلْ رَبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّیَاطِینِ). Not only do I seek refuge from their misleading whispers, but also from their presence in my company (وَأَعُوذُ بِكَ رَبِّ أَنْ یَحْضُرُونَ). May they not come near me, for their presence is misleading and harmful.

The term “hamazāt” is the plural of “hamzah”, which signifies forceful pushing or driving. The Arabic letter hamzah is so named because it is pronounced with a strong expulsion from the deepest part of the throat. Some exegetes have stated that hamz, ghamz, and ramz share a similar basic meaning, although they differ in intensity: ramz refers to a subtle or slight indication, ghamz to a stronger form, and hamz to the most intense level. The word “shayāṭīn” (devils) is plural and includes all forms of satanic influence—both hidden and manifest—whether among jinn or humans. In the commentary of ʿAlī ibn Ibrāhīm, it is narrated that an Imām (peace be upon him), explaining the verse “قُلْ رَبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ”, stated that it refers to the satanic whisperings that enter a person’s heart. Given that even the Messenger of God PBUH & His Pure Progeny—despite his مقام of infallibility—utters such a supplication, the condition of others becomes all the more evident. Therefore, all believers should continually seek refuge in their sustaining Lord and pray that He not leave them to themselves even for a moment. They should not only seek protection from satanic whisperings but also strive to keep their gatherings free from such influences. All seekers of truth must remain alert to satanic impulses and constantly place themselves under divine protection.

An effective way to confront harsh and stubborn enemies is to respond to their evil with goodness. This is the point at which a commotion will arise within their conscience, and their conscience will strongly reproach them for their wrongdoings. In the comparison between truth and falsehood, their conscience will support the truth. On many occasions, this very thing inclines the enemy to reconsider their conduct. In the biographies and practical lives of the Messenger of Allah صلی الله علیه و آله وسلم and the Imams of Guidance علیہم السلام, we have seen that they responded with goodness to those individuals or groups who had committed the most heinous crimes. These leaders treated such people with love, and this very approach became the cause of their spiritual revolution and their arrival on the path of truth. The Qur’an has commanded Muslims in the above-mentioned verses and many other places to confront evil in this manner. Even in Surah Ham-Sajdah, verse 34, it is stated: فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ "The result of this will be that even the most severe enemy between you will become an ardent friend." However, it goes without saying that this command is for special occasions—occasions where the enemy cannot take undue advantage of it, nor interpret it as weakness, nor allow it to increase their insolence and arrogance. Furthermore, it by no means implies surrendering meekly to conspiracies and satanic whispers. Perhaps for this very reason, immediately after this command, the Qur’an instructs the Messenger of Allah صلی الله علیه و آله وسلم to seek refuge in Allah from the satanic whispers and from the devils when they approach him.

See ayat 100 for tafseer.

In the preceding verses, the persistence of the polytheists upon their misguided path was mentioned. In the verses under discussion, their painful state at the threshold of death is described. It is stated that they will continue in their way until death comes to one of them (حَتّىٰ إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ). At that moment—when the individual realizes that his connection with this world has been severed and that he has entered another realm—the veils of arrogance and heedlessness are lifted from his eyes. He clearly perceives his painful end, remembers the life he squandered, the opportunities he wasted, and the sins he committed. Seeing the consequences of his deeds before him, he cries out: “My Lord, return me!” (رَبِّ ارْجِعُونِ), so that he may make amends and perform righteous deeds for what he neglected (لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ). However, the law of creation does not permit anyone—righteous or wicked—to return. Thus, the response comes: “Never!” (كَلَّا). This is merely a word he utters; it is not a genuine transformation arising from inner resolve (إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا). It is the kind of statement every sinner makes when he directly witnesses punishment, yet if returned to the world, he would resume his previous conduct—as expressed elsewhere in the Qur’an: “If they were returned, they would go back to what they were forbidden from” (al‑Anʿām 28). Finally, the verse makes a profound allusion to the mysterious existence of the intermediate realm: “And behind them is a barzakh until the Day they are resurrected” (وَمِن وَرَائِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ). This indicates that from the moment of death until the Day of Resurrection, a distinct phase of existence continues—one that separates this worldly life from the final resurrection and serves as the immediate consequence of what human beings have done in their earthly lives.

Here, the word “rabbi” (رَبِّ) appears in an abbreviated form, derived from “rabbi” meaning “my Lord,” and thus clearly indicates that the primary addressee is God, the Exalted. However, the expression “ارْجِعُونِ” (“return me”) is in the plural form, which raises a question: how can one part of the statement address a singular addressee while another part is directed in the plural? Some commentators have suggested that both expressions are directed toward God, and that the plural form is used out of respect and exaltation—similar to how, in some languages, a plural form is used honorifically when addressing a single individual. However, such usage was not customary in early Arabic, nor is there evidence of this stylistic form in the Qur’an. Therefore, this explanation appears weak. Other exegetes have proposed that the plural address is, in fact, directed toward the angels charged with seizing souls, while the term “rabbi” represents an initial appeal made to God. In everyday speech, it is common for a person in distress to first call upon God and then turn toward others for assistance—for example: “O God, help me! Assist me!” In this interpretation, the singular and plural forms reflect two successive directions of appeal. This latter explanation appears to be more convincing.

The above verses indicate that disbelievers, upon reaching the threshold of death, wish to be sent back so that they may perform deeds regarding "what they have left behind." Some hold the view that "فِیمَا تَرَكْتُ" (what I have left behind) refers to the wealth that remains with them, because commonly the term "ترکہ میّت" (the inheritance of the deceased) is used in this sense. A supporting hadith with the same meaning is transmitted from Imam Sadiq (a.s). He said: "Whoever withholds even a qirat from zakat is neither a believer nor a Muslim, and Allah’s statement about him is: رَبِّ ارْجِعُونِ لَعَلِّ أَعْمَلَ صَالِحًا فِیمَا تَرَكْتُ" (Reference: Tafseer Noor al-Thaqalayn, Vol. 3, p. 552; also Kafi; Thawab al-A’mal; and Man La Yahduruhu al-Fiqh). ("Whoever does not give even a qirat (an amount equal to the weight of four grains of barley) from zakat is neither a believer nor a Muslim, and Allah’s command is regarding such a person: 'My Lord, return me that I may do righteous deeds concerning what I have left behind.'") Other commentators hold a broader meaning. They consider "مَا تَرَكْتُ" to refer to all the righteous deeds that the person has left undone, i.e., they pray: "O my Lord, send me back so that I may perform the righteous deeds I have neglected and compensate for my previous shortcomings." The latter interpretation appears to be more accurate. Incidentally, in "لَعَلِّي أَعْمَلُ صَالِحًا" ("that perhaps I will do righteous deeds"), the word "لعل" (perhaps) may indicate that these wrongdoers and deviants are not certain about their future state and more or less understand that this regret is due to special circumstances and is brought about by the arrival of death itself. Otherwise, if they were sent back, they would continue on the same path, and in reality, this is indeed the case.

The term “كَلَّا” in Arabic is used to prevent or reject something, and to refute what another person has said. Its opposite is “yes” (إي), which is used for affirmation. Some commentators have stated that “kallā” in this context negates the disbelievers’ request to return to worldly life—meaning that the path of return is completely closed and it is no longer possible for them to go back. Others have said that it negates their claim that, if returned to the world, they would rectify their past shortcomings; rather, God declares that this claim is baseless and empty, and that if they were returned, they would continue their previous conduct. There is no contradiction in understanding the word as encompassing both meanings. It should also be noted that although this request is presented in the verse as coming from the polytheists, it is not limited to them alone; rather, all sinners, wrongdoers, and corrupt individuals will harbor the same desire when they see death approaching and recognize the painful consequences of their actions. They will regret their past conduct and plead to return, but their request will inevitably be rejected.

What is the Barzakh world? Where is it located, and what is the evidence for such a realm existing between this world and the Hereafter? Also, is Barzakh for everyone or only for certain specific people? And what will be the condition of the believers, the righteous, the disbelievers, and sinners in this realm? Such questions arise about the Barzakh world, and references to these aspects appear in the Qur'anic verses and traditions. It is necessary that, as far as this tafseer permits, we answer these questions. The basic meaning of "برزخ" (Barzakh) is something that stands as a barrier or partition between two things. Later, any entity that serves as a barrier between two things came to be called "Barzakh." For this reason, the intermediate realm between this world and the Hereafter is called “Barzakh.” This world is also known as the world of the grave and the world of souls. There are numerous Qur'anic verses related to this, some of which, outwardly, indicate the existence of this realm, and some explicitly convey this meaning. The verse under discussion: وَمِنْ وَرَائِھِمْ بَرْزَخٌ إِلَی یَوْمِ یُبْعَثُونَ “Behind them is Barzakh until the day they are resurrected.” This verse has a very clear meaning regarding the Barzakh world. Although some have interpreted here the meaning of Barzakh as “an obstacle in returning to this world,” this meaning seems very distant, because “until the day they are resurrected” (when they are raised from the graves) is evidence that this Barzakh is between this world and the Hereafter, not between the person and this world. The verses that explicitly affirm such a realm are those connected to the life of the martyrs: وَلَاتَحْسَبَنَّ الَّذِینَ قُتِلُوا فِی سَبِیلِ اللهِ اَمْوَاتًا بَلْ اَحْیاءٌ عِنْدَ رَبِّھِمْ یُرْزَقُونَ “Do not think of those who have been killed in the way of Allah as dead; rather, they are alive with their Lord, receiving provision.” (Al-Imran 3:169) Here, the discussion is directed to the Holy Prophet Muhammad (peace be upon him and his family). Whereas in Surah Al-Baqarah, verse 154, addressing all believers, it is said: وَلَاتَقُولُوا لِمَنْ یُقْتَلُ فِی سَبِیلِ اللهِ اَمْوَاتٌ بَلْ اَحْیاءٌ وَلَکِنْ لَاتَشْعُرُونَ “Do not say about those who are killed in the way of Allah that they are dead; rather, they are alive, but you perceive it not.” So not only is there the Barzakh world for martyrs who hold such a high rank among the believers, but the existence of Barzakh is clearly established for the rebellious like Pharaoh and his followers as well. This is stated in Surah Al-Mu'min, verse 46: النَّارُ یُعْرَضُونَ عَلَیْھَا غُدُوًّا وَعَشِیًّا وَیَوْمَ تَقُومُ السَّاعَةُ اَدْخِلُوا آلَ فِرْعَوْنَ اَشَدَّ الْعَذَابِ “(Pharaoh and his companions) will be exposed to the fire morning and evening, and on the Day when the Hour appears, you will be brought to severe punishment.” However, in this regard, commentators have cited several other verses which do not establish the Barzakh world as explicitly as the aforementioned ones. It should be borne in mind that only the verse under discussion mentions the Barzakh world in a general sense. Other verses mention it with specific reference, such as those concerning the martyrs or the people of Pharaoh. But it is evident that the matter is not limited to the people of Pharaoh because there are many others like them in this world. Similarly, the matter is not exclusive to the martyrs because the Qur'an has counted other groups on the same level as martyrs; for example, in Surah An-Nisa, verse 69, Prophets, the truthful, martyrs, and righteous are all mentioned in one group: فَاُوْلٰئِکَ مَعَ الَّذِینَ اَنَعَمَ اللهُ عَلَیْھِمْ مِنَ النَّبِیِّینَ وَالصِّدِّیقِینَ وَالشُّھَدَاءِ وَالصَّالِحِینَ “So those are with whom Allah has bestowed favor of the Prophets, the truthful, the martyrs, and the righteous.” Whether the Barzakh world exists for everyone or not, we shall discuss, God willing, towards the end of this study. Regarding the traditions, there are many narrations found both in Shia and Sunni sources. The expressions used for this era differ; sometimes it is called the Barzakh world, sometimes the world of the grave, and sometimes the world of souls. There is much variation in the traditions in this regard. Below are some of these narrations: 1. A famous hadith appears in Nahj al-Balagha in the collection of “Kalimāt-i-Qasār”: Imam Ali (peace be upon him) was returning from the Battle of Siffin. On his way back, he passed by the cemetery of Kufa, which was outside the city gates. He turned towards the graves and said: يا أھل الديار الموحشة والمحال المقفرة والقبور المظلمة! يا أھل التربة! يا أھل الغربة! يا أھل الوحدة! يا أھل الوحشة! أنتم لنا فرط سابق ونحن لکم تبع لاحق، أمّا الدور فقد سکنت، وأمّا الأزوج فقد نکحت وأمّا الأموال فقد قسمت؛ ھٰذا خبر ما عندنا فما خبر ما عندکم؟ “O inhabitants of the desolate abodes, the deserted places, and the dark graves! O inhabitants of the soil! O travelers! O people of loneliness! O inhabitants of solitude! You have gone before us on this path, and we will follow after you. As for the houses, they are inhabited; as for the wives, they have remarried; and as for the wealth, it has been divided. This is the news from our side; so, what news do you have on your side?” Then he turned to his companions and said: “If they (the dead) were permitted to speak, they would inform you that the best provision is piety.”1. If they were allowed to speak, they would surely tell you that the best provision for this journey is piety. (Reference: Nahj al-Balagha, Wise Sayings, No. 130). It is clear that all these matters cannot be taken metaphorically or figuratively. Rather, they all indicate the fact that there is a kind of intermediary (barzakh) life after death, in which a person understands and perceives, and if permitted, he also speaks. 2. Another hadith narrated by Asbagh ibn Nubatah from Imam Ali (peace be upon him) is as follows. Asbagh says: One day, Imam Ali (peace be upon him) went out of the city of Kufa and reached near the place called “Uzza” (Najaf). When we reached him, we saw that he was lying on the ground. Qanbar said: O Commander of the Faithful (peace be upon him)! Will you not allow me to spread my cloak under your feet? Imam Ali (peace be upon him) replied: No, this is a place in which the soil of the believers exists, and your action would trouble them. I asked: O Commander of the Faithful! I understand the matter of the soil of the believers, but what does it mean to trouble them? He (peace be upon him) said: O son of Nubatah! If the veil were removed from your eyes, you would see the souls of the believers forming circles here. They visit one another and converse with each other. This is the place of the believers' souls, and the souls of the disbelievers are in the valley of Barhut. (Reference: Bihar al-Anwar, Vol. 6, p. 243). 3. In another hadith narrated from Imam Ali ibn al-Husayn (peace be upon them), he said: "Indeed, the grave is either a garden from the gardens of Paradise or a pit from the pits of Hell." (Reference: Tafsir Nur al-Thaqalayn, Vol. 2, p. 553). 4. A hadith narrated from Imam Jafar al-Sadiq (peace be upon him), he said: "The barzakh is the grave; it is the reward and punishment between the world and the Hereafter... By Allah, we only fear the barzakh for you." (Reference: Tafsir Nur al-Thaqalayn, Vol. 2, p. 554). 5. Another hadith narrated in Kitab al-Kafi, after this sentence the narrator asked the Imam (peace be upon him): "What is the barzakh?" The Imam replied: "The grave is from the moment of death until the Day of Resurrection." (Reference: Tafsir Nur al-Thaqalayn, Vol. 2, p. 554). 6. Another hadith narrated from Imam Jafar al-Sadiq (peace be upon him): A person asked him: Some people say that after death the souls of the believers reside in the chests of green birds that continuously fly around the Throne of Allah. He (peace be upon him) said: "No, a believer is more honorable before Allah than to have his soul confined in the chest of a bird. Rather, the souls of the believers are in their bodies, and they are like those very bodies." (Reference: Bihar al-Anwar, Vol. 6, p. 268; reference Kitab al-Kafi). From this hadith it becomes clear that the barzakh body is a special kind which in many respects resembles the material body but is of a different nature. 7. In another hadith in Kitab al-Kafi, when asked about the souls of the believers, Imam Jafar al-Sadiq (peace be upon him) said: "They dwell in chambers in Paradise, eating its food and drinking its beverages, and they say: Our Lord! Raise for us the Hour quickly and fulfill for us what You promised us." (Reference: Bihar al-Anwar, Vol. 6, p. 269). 8. In the same book, another hadith from the revered Imam (peace be upon him): "When a believer departs from this world, the souls of the believers surround him and inquire about those living or dying in this world. If they are told that so-and-so person has passed away from the world and they do not find them among their company, they say for certain he has fallen (i.e., has gone to Hell)." (Reference: Bihar al-Anwar, Vol. 6, p. 269). It is clear that in these narrations, Paradise and Hell refer to the Paradise and Hell of the barzakh world, not the world of Resurrection, as there is a significant difference between the two. In summary, there are many such narrations. These narrations have been collected under various chapters. Some chapters to which we allude are: - Many narrations discuss the torment of the grave and the punishment therein. - There are narrations about the souls meeting their families and seeing their condition. - There are narrations related to the event of the Mi’raj (Ascension) and the meeting of the Prophet Muhammad (peace be upon him and his family) with the souls of the Prophets and Messengers.There has been discussion about this. There are also such narrations which state that whatever good or bad deeds a person performs in this world, their consequences reach them after death. There are many more narrations of this kind. (Explanatory note: The late Syed Abdullah Shubbar has compiled all such narrations in the book "Tasliyat al-Fu’ad fi Bayan al-Mawt wa al-Ma’ad").

The above verses contain a general ruling regarding the punishment for adultery. There are also certain exceptional rules concerning adultery, such as when it is proven that a married man or woman has committed adultery, their punishment is "death." A married man (محصن) refers to one who has a wife and has the power of intimacy with her. A married woman (محصنہ) refers to a woman whose husband lives with her. Whenever a person has lawful and legal means for sexual satisfaction and still commits adultery, the punishment prescribed is death. All the conditions and details for the implementation of this ruling can be seen in the fiqh books. Moreover, adultery committed with a mahram and other women also carries the punishment of death; similarly, the punishment for forced adultery (زنا بالجبر) is also death. However, there are certain circumstances in which punishments such as lashes, exile, and other penalties are prescribed. The details of these can also be found in the fiqh books.

If we set aside detailed discussions, there is broad agreement among Islamic scholars—both Shiʿa and Sunni—regarding the existence of the intermediate realm (ʿālam al‑barzakh) and the presence within it of reward and punishment. Apart from a few marginal opinions, this matter is generally accepted. The basis of this agreement is clear, as explicit references to the existence of barzakh and its states of blessing and punishment are found in the Qur’an. For example, concerning the martyrs, the Qur’an states explicitly: “They are not dead; rather, they are alive with their Lord, receiving provision, rejoicing in what God has granted them, and giving glad tidings to those who have not yet joined them” (Āl ʿImrān 169). Thus, not only are the righteous granted blessings in this intermediate realm, but, conversely, rebellious and criminal individuals are also subjected to punishment. As previously noted, the Qur’an refers to the punishment of the people of Pharaoh after death and before the Day of Resurrection (al‑Muʾmin 46). In addition, numerous narrations on this subject have reached the level of tawātur (widely transmitted reports), confirming the same reality. Therefore, the primary question is not whether barzakh exists—it is well established—but rather what the nature of life in barzakh is. Various aspects of this life are described in the narrations. One of the clearest among them is that, after the termination of this worldly life, the human soul is associated with a subtle body. This body is free from many of the limitations of the dense physical body, yet it resembles the worldly body in significant respects. It is therefore referred to as the “imaginal body” (qālib‑e mithālī) or “subtle body.” It is neither completely immaterial nor fully material; rather, it possesses a kind of intermediate, imaginal mode of existence. Some scholars have compared this condition to the state of the soul during dreams. In such a state, the soul experiences pleasure or pain in ways that are vividly felt, even though the physical body may be at rest. Indeed, in dreams, intense emotional experiences can produce physical reactions—such as distress, sweating, or agitation—demonstrating a connection between the inner experience and the bodily condition. Some thinkers maintain that, during dreams, the soul actually moves within this imaginal body. Others suggest an even broader possibility—that powerful and elevated souls may attain such an imaginal state even during wakefulness, becoming temporarily detached from their physical bodies and perceiving realities through this subtle form. According to some interpretations, this phenomenon may explain certain spiritual experiences or states of awareness beyond ordinary perception. Even if one does not fully accept all the details associated with the concept of the imaginal body, the fundamental principle cannot be denied. Numerous narrations refer to such a reality, and rational analysis does not present any insurmountable obstacle to accepting it. Some have objected that belief in an imaginal body implies belief in transmigration (tanāsukh), since both involve the association of a single soul with multiple bodies. However, this objection is unfounded. The transmigration that is universally rejected in Islamic thought refers to the movement of the soul from one material body to another within this same world. The association of the soul with an imaginal body in the intermediate realm until the Day of Resurrection is entirely different. According to this understanding, the soul will eventually return, by divine command, to its original body at the time of resurrection. Furthermore, those who uphold belief in transmigration often posit that souls are eternal and continually pass from one body to another, while rejecting bodily resurrection altogether. This belief has no connection with the concept of barzakh as understood in Islamic theology, which affirms both an intermediate state and a final bodily resurrection. Another question sometimes raised concerns certain Qur’anic verses that seem to suggest that some people do not experience barzakh in a conscious manner—for example, when some individuals, upon resurrection, claim that they remained in that state only for a very short time (as indicated in Sūrat al‑Rūm 55–56). The response, as given in numerous narrations, is that people are of three types: (1) pure believers, (2) pure disbelievers, and (3) individuals of intermediate or weak faith. According to these traditions, the full experience of barzakh—with its conscious blessings or punishments—pertains primarily to the first two groups, while the third group may pass through this period in a state of relative unawareness or dormancy. Thus, the doctrine of barzakh presents a nuanced and multi‑dimensional view of post‑mortem existence, situated between the present world and the final resurrection, and reflecting divine justice in accordance with the spiritual condition of each individual.

See ayat 104 for tafseer.

See ayat 104 for tafseer.

See ayat 104 for tafseer.

In the preceding verses, discussion was devoted to the state of the intermediate world (barzakh). In the verses under consideration, attention is now directed toward the Day of Resurrection and the condition of the sinners in that realm. It is stated: “So when the Trumpet is blown, there will be no kinship between them that Day, nor will they ask one another” (فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ). According to the Qur’anic teachings, the Trumpet will be blown twice: once at the end of this world, when all who dwell in the heavens and the earth will die and death will encompass the entire cosmos; and a second time, when the dead will be resurrected from their graves, entering into a new life, after which the stages of reckoning, reward, and punishment will commence. The expression نُفِخَ فِي الصُّور literally means “to blow into a trumpet,” though it carries a specific meaning that will be discussed elsewhere. In this verse, two fundamental features of the Day of Resurrection are highlighted. First, all ties of lineage and kinship will lose their value. In this world, family relations often serve as means of support and protection; at times, they even allow individuals to evade justice or resolve difficulties. But on that Day, a person will stand solely with his deeds. Neither a brother, nor a father, nor a child will be able to assist another, nor will anyone bear another’s burden. Second, such intense fear and dread will prevail that people will not ask one another about anything. The terror of the reckoning and divine punishment will be so overwhelming that every individual will be preoccupied solely with his own fate. A mother will forget her nursing child, and brothers will neglect one another. People will appear as though intoxicated, though they are not intoxicated; rather, it is the severity of God’s punishment that has rendered them dazed. As stated in Sūrat al‑Ḥajj: “On the Day you see it, every nursing mother will forget what she nourished, and every pregnant woman will deliver her burden, and you will see people as though intoxicated, yet they will not be intoxicated, but the punishment of God is severe.” The phrase وَلَا يَتَسَاءَلُونَ may also be understood in the sense that they will not ask one another for help, knowing that no benefit can arise from such requests. Some exegetes have suggested that it means they will not inquire about lineage, serving as an emphasis upon the preceding statement. These interpretations are not mutually exclusive and may all be encompassed within the meaning of the verse, though the first explanation appears more evident. A well‑known question arises here: other Qur’anic verses indicate that people will indeed question one another on the Day of Resurrection—for example, when the inhabitants of Hell or Paradise converse among themselves. The resolution lies in recognizing that the Day of Resurrection unfolds in multiple stages. The absence of questioning relates to the initial stages, when fear and confusion prevail. In later stages—once people have reached Paradise or the threshold of Hell—dialogue and questioning may occur. Following resurrection, one of the first stages is the weighing of deeds. On that Day, human actions will be evaluated through a divine scale (mīzān). Those whose deeds are weighty will attain success: “So those whose scales are heavy—it is they who are the successful” (فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ). The term mawāzīn (scales) does not necessarily refer to a physical instrument with two pans, but to a means by which the true value of actions is determined. From various traditions, it is understood that the معيار on that Day will be the prophets and divinely guided leaders, whose lives serve as models. Human deeds will be measured against these exemplars, making clear the distinction between those whose actions carry weight and those whose actions are devoid of value. In contrast, those whose scales are light—devoid of faith and righteous deeds—have squandered the capital of their existence. They are described as having lost themselves and will abide eternally in Hell (وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُولَٰئِكَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ فِي جَهَنَّمَ خَالِدُونَ). This expression indicates that they have wasted their most precious asset—their own being—without gaining anything of worth in return. The next verse describes a portion of their punishment: “The Fire will scorch their faces” (تَلْفَحُ وُجُوهَهُمُ النَّارُ). The term talfah suggests an intense striking, like a sword‑blow, conveying how the blazing flames, like fierce winds or searing sunlight, strike their faces. As a result, their expressions will become distorted and contracted (وَهُمْ فِيهَا كَالِحُونَ); many commentators explain that their faces will shrink due to the intensity of the flames, leaving their mouths open in anguish. Thus, the imagery conveys both the severity of the punishment and its correspondence to their deeds, highlighting the profound justice embedded within the divine order.

As has been explained, in the context of human existence, the structures and values that govern worldly life will largely lose their relevance in the Hereafter. Among these is the system of family lineage and tribal affiliation. In this world, such ties often serve as a means of resolving difficulties and, at times, even become dominant structures governing social order. However, in the Hereafter, the criteria of value will be aligned with faith and righteous action. There, distinctions of tribe, clan, or lineage will hold no significance. In this world, members of a family assist one another and help each other overcome hardships; but in the Hereafter, such support will not exist. Neither wealth nor offspring will be of any benefit, as stated in the divine declaration: يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ “On that Day neither wealth nor children will avail, except one who comes to God with a sound heart” (al‑Shuʿarāʾ 88–89). Even if a lineage extends to the Messenger of God PBUH & His Pure Progeny himself, this same principle applies. For this reason, historical accounts from the lives of the Prophet and the Imams show that even some close relatives from Banū Hāshim were rejected due to their lack of faith or deviation from the true path of Islam. Although a narration is reported from the Prophet PBUH & His Pure Progeny stating: “All lineage and affiliation will be قطع on the Day of Resurrection except my lineage and my kinship,” it appears—according to scholarly analysis—that this report is transmitted with varying attributions and does not override the clear and general meaning of the Qur’anic text, which affirms the severance of all such ties. The broader principle derived from the Qur’an and from the conduct of the Prophet PBUH & His Pure Progeny toward those who deviated is that, in this regard, all human beings stand on equal footing. In this connection, a narration reported in Manāqib Ibn Shahrāshūb attributes the following statement to Imām Zayn al‑ʿĀbidīn (peace be upon him): “God has created Paradise for those who obey Him—even if they are Abyssinian slaves—and He has created Hell for those who disobey Him—even if they are nobles of Quraysh.” At the same time, it should be noted that this principle does not negate the special respect accorded to the descendants of the Prophet PBUH & His Pure Progeny who are distinguished by piety. Such respect is, in reality, a form of honoring the Prophet himself and the values of Islam. The traditions that speak of the virtue and status of his descendants are to be understood within this context.

It seems appropriate here to relate the account narrated by al‑Aṣmaʿī, which has been recorded by al‑Ghazālī in Baḥr al‑Maḥabbah. This narrative not only illustrates the preceding discussion but also contains several subtle and instructive insights. Al‑Aṣmaʿī says: I was in Mecca on a moonlit night, performing ṭawāf around the House of God. I heard a deeply moving and sorrowful voice, which drew my attention. I began to search for the source of the voice, and suddenly my gaze fell upon a handsome and noble young man, whose appearance reflected signs of virtue. He had grasped the covering of the Kaʿbah and was supplicating thus: “O my Master and my Lord! The eyes of people have fallen into sleep, and the stars have set; yet You are the Ever‑Living, the Self‑Subsisting. Neither slumber nor sleep overtakes You. The kings have closed their doors and set guards upon them, and each beloved has withdrawn in privacy with his beloved. But Your door remains open for those who ask. Here I am at Your door—a sinner, needy, and destitute—come seeking Your mercy, O Merciful, and hoping for Your لطف and generosity, O Generous.” Then he recited these verses: “O You who answer the call of the distressed in the darkness, O You who remove affliction, suffering, and trial, Your guests around the House sleep and awaken, Yet the eye of Your generosity, O Self‑Subsisting One, never sleeps. If Your generosity were reserved only for the noble, Then upon whom would the sinners rely for bounty? Grant me, through Your generosity, the honor of Your pardon, O One toward whom all creation in this sanctuary turns.” After this, the young man raised his head toward the sky and continued his supplication: “O my God, my Master, and my Lord! If I have obeyed You through knowledge and awareness, then all praise and grace belong to You; and if I have disobeyed You out of ignorance, then Your proof is established against me.” Then again he raised his voice and said: “O my God, my Master, and my Lord! Life is not delightful except through Your remembrance; the Hereafter is not pleasant except through Your forgiveness; the days hold no value except through Your obedience; hearts are not pure except through Your love; and blessings are not wholesome except through Your pardon.” Al‑Aṣmaʿī continues: The young man persisted in this manner—sometimes reciting heart‑moving verses and sometimes supplicating—until he lost consciousness and fell to the ground. I approached him, and the نور of his face dazzled me, illuminated by the moonlight. When I looked closely, I realized that he was none other than ʿAlī ibn al‑Ḥusayn, Imām al‑Sajjād (peace be upon him). I lifted his head into my lap, and I could not restrain myself—I began to weep intensely at his condition. A tear from my eye fell upon his face, and he regained consciousness. Opening his eyes, he said: “Who is it that has distracted me from the remembrance of my Lord?” I said: “It is I, al‑Aṣmaʿī, O my master! What is this weeping and distress? You are from the Household of Prophethood, the معدن of revelation. Was not the Verse of Purification revealed concerning you: ‘Indeed, Allah only desires to remove impurity from you, O People of the House, and to purify you completely’?” The Imām sat up and said: “Far from it, far from it, O Aṣmaʿī! Allah has created Paradise for those who obey Him—even if they be Abyssinian servants—and He has created Hell for those who disobey Him—even if they be the nobles of Quraysh. Have you not read the Qur’an, where Allah says: ‘When the Trumpet is blown, there will be no relations between them that Day, nor will they ask of one another’?” Al‑Aṣmaʿī says: When I heard this, I withdrew, leaving him there and moving away on my own. (Reported in Baḥr al‑Maḥabbah, al‑Ghazālī, pp. 41–44, in summarized form.)

As previously noted, both in the Hereafter and even in this world, divine punishment corresponds appropriately to the nature of the deeds committed; it is not the case that a crime is committed and a punishment unrelated to it is imposed. In the verses under discussion, it is stated that the faces of the transgressors will be scorched by the fierce flames of Hell to the extent that they will contract, and their mouths will remain open in agony. This punishment is described for those insignificant, weightless, and faithless individuals. Upon reflection, it becomes clear that these are the same people who, when the divine verses were recited to them, would scowl and turn their faces in displeasure, as though contracting their mouths in rejection. At times, they also mocked and derided the divine revelations. Thus, there is a clear correspondence between their actions and this particular form of punishment.

See ayat 111 for tafseer.

See ayat 111 for tafseer.

See ayat 111 for tafseer.

See ayat 111 for tafseer.

See ayat 111 for tafseer.

See ayat 111 for tafseer.

In the preceding verses, the severe punishment of the inhabitants of Hell was mentioned. In the verses under discussion, a portion of the dialogue of the Lord with them is presented. God addresses them in a tone of reproach: “Were not My signs recited to you, and yet you used to deny them?” (أَلَمْ تَكُنْ آيَاتِي تُتْلَىٰ عَلَيْكُمْ فَكُنتُمْ بِهَا تُكَذِّبُونَ). That is, were clear signs and proofs not conveyed to you through My messengers? Was the argument not fully established against you? Yet you persisted in denial and rejection. The use of the present tense verbs تُتْلَىٰ and تُكَذِّبُونَ indicates continuity—meaning that the divine revelations were repeatedly recited to them, and they continuously denied them. In response, they confess and say: “Our Lord, our misery overcame us, and we were a people astray” (قَالُوا رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًا ضَالِّينَ). The term shiqwah denotes misfortune and the causes of affliction, the opposite of saʿādah (felicity). It refers to the calamities and evil consequences that envelop a person. In essence, both misery and happiness arise from one’s own actions, intentions, and speech; they are not innate conditions imposed from birth. The belief that human fortune or misfortune is predetermined from the outset contradicts the mission of the prophets and the teachings of those who guide humanity; it serves merely as an excuse to evade responsibility. Thus, the condemned openly acknowledge that the divine proof was fully established against them, that they themselves created the conditions of their own misery, and that they were indeed astray. Perhaps hoping for mercy, they then plead: “Our Lord, bring us out of this (fire) and return us (to the world) so that we may act righteously” (رَبَّنَا أَخْرِجْنَا مِنْهَا). They add: “If we return (to wrongdoing), then indeed we shall be among the wrongdoers” (فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ). They make this plea as though unaware that the Hereafter is the abode of recompense, not the place for action, and that a return to worldly life is impossible. Therefore, God responds with complete decisiveness: “Remain despised therein and do not speak to Me” (قَالَ اخْسَئُوا فِيهَا وَلَا تُكَلِّمُونِ). The verb اخْسَئُوا is commonly used in Arabic to drive away a dog; when applied to human beings, it conveys extreme humiliation and abasement. The reason for this rejection is then explained: “Indeed, there was a group among My servants who used to say: ‘Our Lord, we believe; so forgive us and have mercy upon us, for You are the best of the merciful’” (إِنَّهُ كَانَ فَرِيقٌ مِّنْ عِبَادِي يَقُولُونَ رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَّاحِمِينَ). Yet, you mocked them, and your persistent ridicule caused you to forget My remembrance (فَاتَّخَذْتُمُوهُمْ سِخْرِيًّا حَتَّىٰ أَنسَوْكُمْ ذِكْرِي). You continually laughed at them and ridiculed their beliefs and conduct (وَكُنتُم مِّنْهُمْ تَضْحَكُونَ). But today, in contrast, “I have rewarded them for their patience; indeed, they are the successful” (إِنِّي جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُوا أَنَّهُمْ هُمُ الْفَائِزُونَ). Their steadfastness, perseverance, and unwavering commitment to the divine path have led them to ultimate success, whereas the disbelievers now face the worst consequences and the most painful punishment—with no one to respond to their cries. Thus, in these concluding verses, the fundamental cause of the misery of the people of Hell and the success of the people of Paradise is clearly articulated. The former group are those who brought about their own misfortune, mocked the people of truth, and belittled their pure beliefs—so they now encounter humiliation and disgrace, unworthy even of dignified address. The latter group, however, are those who, in the face of arrogant and hostile opposition, demonstrated patience, steadfastness, and resilience in the path of God; therefore, they have attained the greatest success in the divine presence.

See ayat 116 for tafseer.

See ayat 116 for tafseer.

See ayat 116 for tafseer.

See ayat 116 for tafseer.

In the previous verses, a certain punishment of the people of Hell was mentioned. In the verses under consideration, another kind of punishment is mentioned. This is a psychological punishment in the form of reproach from God. It is stated: On that Day, Allah will address them, saying, "How long did you remain on the earth?" (قَالَ كَمْ لَبِثْتُمْ فِي الاَرْضِ عَدَدَ سِنِينَ). The presence of the word "الأرض" (the earth) in this verse, along with other indications, shows that in comparing the days of the Hereafter, the question is about their duration of life in this world. Some commentators have understood here the question to be regarding their length of stay in the Barzakh (intermediate) world. This seems highly unlikely, although some other verses provide some evidence for this matter (as is in Surah Ar-Rum, verses 55 and 56): وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُوا غَيْرَ سَاعَةٍ كَذَلِكَ كَانُوا يُؤْفَكُونَ، وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَالْإِيمَانَ لَقَدْ لَبِثْتُمْ فِي كِتَابِ اللَّهِ إِلَى يَوْمِ الْبَعْثِ فَهَٰذَا يَوْمُ الْبَعْثِ وَلَٰكِنَّكُمْ كُنْتُمْ لَا تَعْلَمُونَ When the Hour is established, the criminals will swear that they did not remain but an hour; thus they were deluded. But those who were granted knowledge and faith will say: "Indeed, you have remained as written in the Book of Allah until the Day of Resurrection. This is the Day of Resurrection, but you did not know." This verse indicates that there is a question and answer regarding the length of stay in the Barzakh, and if it is taken as an indication for the verses under discussion, the meaning would also refer to staying in Barzakh. However, as we have already stated, the verses under discussion contain stronger evidence that the question and answer here relate to the duration of life in this world. In this comparison, they will perceive worldly life as so brief that they will reply, "We only remained for a day or part of a day" (قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ). Indeed, the long lives in this world are like a fleeting moment compared to the life of the Hereafter, because there the blessings are eternal and the punishments are limitless. To emphasize their point or as a more precise answer, they will further say: "O Lord! Ask those who can count well and compare numbers with one another" (فَسْئَلِ الْعَادِّينَ). It is possible that “العادين” (those who count) refers to the angels who keep detailed and very precise accounts of human lifespan and deeds, for they know this accounting better than any person. At this point, Allah will reproach them by saying: "Indeed, you have only remained a little while" if you had only known (قَالَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا لَوْ أَنَّكُمْ كُنْتُمْ تَعْمَلُونَ). Truly, on that Day they will understand this reality: that worldly life, in comparison to the life of the Hereafter, is nothing more than a day or even an hour. Yet while they were in this world, their thoughts and perspectives were veiled by heedlessness and arrogance, so they considered the world eternal and the Hereafter a mere dream or a deferred promise. Therefore, Allah says that indeed, if they had realized this truth while still in the world, which they will attain in the Hereafter, then in this world itself they would have come to knowledge. (Explanatory note: According to what we have stated above, in this verse the particle "لو" is conditional, and the sentence contains an implied main clause, forming a compound meaning.) In the next verse, a very powerful, instructive, and awakening reference is made to these people. It says: "Did you think that We created you without purpose, and that you would not be returned to Us?" (أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ). In this meaningful and impactful sentence, a strong argument is presented for the Resurrection, accountability, and recompense for deeds. It is that if the Resurrection were not true, then worldly life would be futile and worthless. Because the life in this world, with all its hardships, and all the programs and the entire system created by God, if it were only for a few days, would be very meaningless and purposeless. We will discuss some important points under this topic in detail. Also, the negation of the purposelessness of creation is an important matter requiring a firm argument. Therefore, in the next verse it is further stated: "Exalted is Allah, the Sovereign, the Truth. There is no deity except Him, Lord of the Noble Throne; and He is above having a son" (فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ لَا إِلَهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ). Indeed, purposeless and meaningless acts are those performed by the ignorant, powerless, or those inherently false and vain. But Allah, in whom all perfect attributes are combined, cannot be such. "Allah" is the God who is the ruler and owner of all creation (الملك). He is the Truth, and nothing emanates except the truth (الحق). How is it possible that His creation be without purpose and meaningless? And if someone thinks that anything can prevent Him from accomplishing His purpose, that too is false, for "لَا إِلَهَ إِلَّا هُوَ" negates such an idea that...There is no deity other than Him who can stand in His way, and by saying "رَبُّ الْعَرْشِ الْكَرِيمِ" (Lord of the Glorious Throne), another emphasis on the Lordship of God is made. Its meaning is "the Owner and Reformer," and this phrase further clarifies the purposeful nature of the entire realm of existence. In summary, the word Allah, which implicitly refers to all the perfect attributes of God, is explicitly described in this verse with four attributes: 1- God’s ownership and sovereignty, 2- The reality of His existence, 3- His uniqueness without any partner, and 4- His status as Lord. All these attributes indicate that He does nothing without purpose and that He has not created the world and humanity in vain or futile. As we have stated earlier, "عرش" (the Throne) refers to the entire realm of existence, which is indeed under Divine governance (because, in the linguistic sense, "عرش" denotes a high, elevated throne, a term especially used for the seat of authority of the ruler. Hence, this expression here points to the writing or record of Divine governance). What, then, is the meaning of the word "عرش" in the Quran? For further clarification on this subject, please refer to Tafseer Namunah, Volume 4, under Surah Al-A’raf, verse 54. Now the question remains: why is the attribute "کریم" (Glorious or Generous) associated with "عرش" (the Throne)? The reason is that the word "کریم" means noble, beneficial, excellent, and good. Since the Divine Throne possesses these qualities, it is called "کریم." It is also necessary to mention that the word "کریم" is not always used only for an intelligent being such as God or humans; rather, in the Arabic language, this word is also used in other contexts. For example, in Surah Al-Hajj, verse 50, it is said about the righteous believers: لَهُمْ مَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ "For them is forgiveness and a noble provision (blessed sustenance)." As Raghib has noted in Mufradat, this attribute is not used for minor virtues and merits but is reserved for very important occasions.

As we have already stated, in discussions concerning the Hereafter, one of the proofs for the existence of another realm is the very study of this present world itself. In other words, this first creation (nashʾah ūlā) bears witness that there must also be a second creation (nashʾah ukh­rā). Here, we consider it necessary to provide further clarification on this point. We observe that the universe is both vast and highly ordered; in every respect, it is magnificent and astonishing. Its mysteries are so profound that even great scientists and thinkers acknowledge that all human knowledge, in comparison to this immense reality, is like a small page within a vast volume—indeed, what we know of the universe is no more than its elementary beginnings. Each galaxy in this universe consists of billions of stars, and the distances between these galaxies are so immense that even when measured by the speed of light—approximately three hundred thousand kilometers per second—they are difficult to comprehend. At the same time, the precision, order, and harmony observed in the smallest unit of existence are comparable to what we observe in its largest structures. Among all that we know, the human being appears to be the most complete and refined creation—indeed, the masterpiece of this universe. Yet, on the other hand, this very “masterpiece” spends its brief life passing through stages of difficulty and limitation: childhood hardly passes before the turbulent and passionate phase of youth arrives; and before the bloom of youth is firmly established, the frailty of old age sets in. Is it reasonable to suppose that such a vast and magnificent universe, with human beings as its highest creation, exists only for this transient purpose—that a person should endure these successive stages, eat and drink, clothe himself, sleep and awaken, and then come to an end, with everything ultimately terminating here? If this were truly the case, would not creation be purposeless and vain? Could any rational being establish such an immense system for such a trivial end? Even if we were to suppose that humanity continued for millions of years, with generations succeeding one another and with science advancing to the point where human beings enjoy the finest provisions of food, clothing, shelter, and comfort—would these activities alone possess sufficient value to justify the creation of such an عظیم universe? Thus, the very study of this vast cosmos itself is evidence that this world is only a prelude to a greater and more expansive realm—a world that is eternal and everlasting. Only the existence of such a world can give true meaning to our lives and prevent them from being purposeless. Therefore, it is not surprising that materialist philosophers, who deny the Hereafter, regard this world as purposeless. Indeed, if we ourselves did not believe in another world, we would be compelled to agree with them. We would say that if death were the final end of human existence, then creation itself would be without meaning. It is for this reason that the Qur’an states in Sūrat al‑Wāqiʿah (56:62): “And you have already known the first creation, so why do you not take heed?” (وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَىٰ فَلَوْلَا تَذَكَّرُونَ). That is, since you are aware of this initial stage of existence, why do you not reflect upon it and recognize the reality of the next stage?

See ayat 118 for tafseer.

In the previous verses, the discussion was about the Hereafter and the attributes of Allah. Now, in the first verse under discussion, the unity of God (Tawhid) and the negation of all kinds of associating partners (shirk) have been affirmed, and by mentioning the origin and the return (mabda and ma’ad), the continuing discussion has been completed. It is stated: "Whoever invokes along with Allah any deity, for him there is no proof. His reckoning is only with his Lord." (وَمَنْ یَدْعُ مَعَ اللهِ اِلٰہًا آخَرَ لَابُرْھَانَ لَہُ بِہِ فَانَّمَا حِسَابُہُ عِنْدَ رَبِّہِ) (Explanatory Note: Some exegetes consider “يدع مع اللّٰہ” (invokes along with Allah) as the condition for “فانّما حسابہ عند ربّہ” (his reckoning is only with his Lord) which they regard as the consequence, and interpret “لابرھان لہ بہ” (there is no proof for him) as a parenthetical clause between the condition and consequence. However, other commentators view “لابرھان لہ بہ” as the consequence of the condition and take “فانّما حسابہ” as an elaboration. Yet, this latter possibility is not consistent with Arabic grammar because, in such cases, the consequence should be preceded by “فاء” (fa), i.e., “لابرھان لہ” which is absent here. Some have also suggested that this phrase is adjectival or an adverbial clause, but the first interpretation appears more accurate, though there is no difference in meaning.) Indeed, the polytheists’ reliance is only on their claim. Blind imitation of their forefathers or similarly baseless and senseless notions are their support. Despite these clear proofs, they deny the Hereafter, yet they accept shirk without any proof. Surely, the Lord of the worlds will hold accountable those who have rejected His command and deliberately wandered lost in the labyrinth of shirk. At the end of the verse, it is stated: The disbelievers will not be successful, and their end will be clearly manifested through this Divine reckoning. (اِنَّہُ لَا یُفْلِحُ الْکَافِرُونَ). How excellent it is that this Surah began with “قَدْ اَفْلَحَ الْمُؤْمِنُونَ” (Indeed, the believers have succeeded) and its discussion is concluded with “لَایُفْلِحُ الْکَافِرُونَ” (The disbelievers will not be successful). This portrays the full scenario of the lives of believers and disbelievers from beginning to end. In the last verse of this noble Surah, addressing the Prophet Muhammad, peace be upon him and his family, a general conclusion is drawn: Say, “My Lord, forgive me, have mercy on me, and You are the best of those who show mercy.” (وَقُلْ رَبِّ اغْفِرْ وَارْحَمْ وَاَنْتَ خَیْرُ الرَّاحِمِینَ). Now, while one group wanders astray in shirk and another suffers under oppression and tyranny, entrust yourself to Allah, seek refuge in His kindness and mercy, and ask Him for forgiveness. Certainly, although the address is to the Prophet, these instructions apply to the believers. In a narration it is mentioned: The beginning and the end of this Surah are among the treasures beneath the Throne of Allah. Whoever acts upon its first three verses and takes admonition from its last four verses will be among the saved and successful. (Reference: Tafseer Fakhr al-Din al-Razi, under the discussed verses). It is not unlikely that the first three verses refer to those following “قَدْ اَفْلَحَ الْمُؤْمِنُونَ” which include an instruction to humility in prayer, an exhortation to avoid all vain deeds, and an encouragement to give zakat. One of these establishes the connection between a person and Allah, the second directs him toward self-reformation, and the third builds his relationship with creation. Also, possibly, the last four verses refer to those after verse 115, which discuss the universe’s purposelessness of futility, mention the resurrection and the Hereafter, emphasize Tawhid, and then direct attention toward turning exclusively to Allah. O Lord! For the sake of these believers whom You have promised success in this Surah, whose leaders are the Messenger of Allah and his Ahl al-Bayt, place us among their ranks and inscribe the name of success for us as well. O God! Shower upon us Your forgiveness and mercy, for You are the Most Merciful of those who show mercy. O Lord! Grant a good outcome for us all and protect us from every kind of slip and deviation.