Al-Furqan

See ayat 2 for tafseer.

This Surah begins with the blessed word "Tabarak," the root of which is blessing (barakah). It is known to everyone that when something is blessed, it means that it possesses continuity and durability, goodness, and benefit in every aspect. It is stated: Blessed and Everlasting is He who sent down the "Furqan" upon His servant so that he might be a warner to all the worlds (تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا). [Explanatory Note: The meaning of "blessing" is discussed under Surah Al-A’raf, verse 56, in volume 4 of Tafsir Namunah.] It is noteworthy that the description of the Lord as "Blessed" is defined through the "Furqan," meaning the Quran, which is the means of distinction between truth and falsehood. It is also important to note that the word "Furqan" sometimes means the "Quran" itself and sometimes refers to miracles that distinguish between truth and falsehood. Occasionally, this word has also meant "the Torah," but in this verse and other subsequent verses, the word "Furqan" refers specifically to the Quran. In some narrations, when Imam Ja'far al-Sadiq (peace be upon him) was asked about the difference between the "Quran" and "Furqan," he replied: "The 'Quran' is the name of the entire heavenly book, and 'Furqan' refers to the verses that are decisive." [Tafsir Burhan, Vol. 3, p. 155] There is no contradiction between his statement and the fact that all Quranic verses are "Furqan," because the meaning is that the decisive verses of the Quran are the clearest, most manifest, and explicit examples of Furqan in terms of distinguishing truth from falsehood. The blessing and favor of Furqan and recognition are so significant that the Holy Quran has described it as a great reward for the pious and God-fearing people. It says: يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَتَّقُوا اللَّـهَ يَجْعَل لَّكُمْ فُرْقَانًا O you who have believed, if you fear Allah, He will grant you a Furqan. [Surah Al-Anfal, 8:29] Indeed, it is impossible to distinguish between truth and falsehood without piety because love, hatred, and sin place thick veils over the face of truth and blind human perception and insight. In any case, the Holy Quran is the Furqan of all Furfans. It is the best means of recognizing truth and falsehood in all systems of human life. It is the instrument for distinguishing right from wrong in individual and social life and serves as the best standard and criterion in matters of thoughts, beliefs, laws, judgments, morals, and etiquettes. It is also important to note the phrase: "He sent down Furqan upon His servant." Indeed, the status of servitude and sincere worship are the very conditions that give worthiness to the the background of the revelation of Ayat of Furqan and provide the standard for recognizing truth and falsehood. At the end of the verse, the ultimate purpose and intended aim of Furqan are presented, which is to be a warner to all the worlds. This results in the awakening of a sense of responsibility in human beings. The expression "للعالمين" (to all the worlds) makes it clear that Islam is a universal religion, not limited to any specific region, nation, or tribe. Some have even used this word as proof of the finality of prophethood of the Holy Prophet (peace be upon him), because "all the worlds" is not confined spatially or temporally; it includes all future ages and peoples as well (consider this carefully). The next verse describes four attributes of Allah, the One who sent down Furqan, of which one is the essential root, and the other three are its branches. First, it states: He is the One who has ownership and sovereignty over the heavens and the earth (الَّذِی لَهُ مُلْكُ السَّمَاوَاتِ وَالْاَرْضِ). [Explanatory Note: Regarding the word "ملك" (pronounced "mulk") in the form "mulk" (with a "gurug" pattern), Al-Raghib in his book "Mufradat" says that it implies taking possession of something and exercising authority over it, whereas "milk" (pronounced "milk" with a "salak" pattern) does not always indicate sovereignty or ownership. It means that every "mulk" is "milk," but not every "milk" is "mulk."] Indeed, He alone is the ruler of the entire universe, the heavens, and the earth. Nothing is outside His domain and authority. Further reflection on the verse shows that the word "لَهُ" (for Him) is placed before "mulk al-samawat wal-ard" because, according to Arabic rhetoric, this construction indicates exclusivity (ḥiṣr). This establishes firmly that true and real ownership and sovereignty of the heavens and the earth belong solely and exclusively to Him because His dominion is absolute, eternal, and authentic. Other forms of governance are limited and temporary, yet even those remain connected to Allah. Then, denying the beliefs of the polytheists one by one, it is said: He did not take a son (وَلَمْ يَتَّخِذْ وَلَدًا). [Regarding the negation of having a son, evidence has been discussed previously in Tafsir Namunah, Vol. 1, under Surah Al-Baqarah, verse 116.] As we have previously stated, the need for a son arises from one of three rationales: to benefit from his strength in work, to seek help during weakness, old age, and incapacity, or to have a companion in solitude. It is evident that Allah's Pure Essence does not require any of these...There is no need for any of them. Thus, the belief of the Christians is negated, who consider Hazrat Isa (Jesus) عليه السلام as the son of God, and also the belief of the Jews is negated, who consider Hazrat Uzair (Ezra) عليه السلام as the son of God. Similarly, the belief of the Arab polytheists is also negated. Then it is stated: There is no partner for Him in ownership and sovereignty (وَلَمْ یَتَّخِذْ وَلَدًا وَلَمْ یَکُنْ لَہُ شَرِیکٌ فِی الْمُلْکِ). The Arab polytheists held the belief that God has one or more partners; they also regarded them in worship, sought their intercession, and asked for help in their needs. Even at the time of Hajj, when saying "Labbaik," they explicitly pronounced sentences like the following and other similar polytheistic expressions: "لَبَّیْکَ لا شَرِیکَ لَکَ، إِلَّا شَرِیکًا هُوَ لَکَ، تَمْلِکُهُ وَمَا مَلَکَ." We have accepted Your invitation, O God! Who has no partner except one partner, and that partner, along with all his possessions, is under Your dominion. In short, the Qur'an rejects and condemns all such imaginary notions. And in the last sentence of this verse, it says: He created all things. Not only did He create them, but He also measured them precisely (وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا). Unlike the belief in dualism, which considers some of the creations of the universe to be created by "Yazdan" and some by "Ahriman," thus dividing creation between Yazdan and Ahriman because they perceive the world as a combination of "good" and "evil" or righteousness and wickedness. Whereas for a true monotheist, there is nothing in existence besides good, and if we perceive evil anywhere, it is either relative or nonexistent, or it is the consequence of our own deeds (reflect deeply).

It is beyond doubt that not only the orderly and well‑measured structure of the universe constitutes a firm proof of Divine Unity and knowledge, but its precise proportions, quantities, and determinations also provide a clear indication of His oneness. It is impossible, in any meaningful sense, to attribute the measured order, balance, and numerical precision of the cosmos to mere chance. The existence of this universe and the objects within it cannot be explained as accidental occurrences, for such a view does not accord with even the basic principles of probability. Scholars have conducted extensive study in this regard, uncovering numerous patterns and intricacies that leave the human mind in a state of حیرت and compel it to acknowledge the power and greatness of the Creator. Researchers in the earth sciences have observed that if the outer surface of the earth had been even slightly thicker—by merely a few additional units—essential عناصر for life, particularly oxygen, might not have been produced in a form suitable for sustaining living organisms. Similarly, had the oceans been significantly deeper, it is conceivable that vast quantities of oxygen and carbon would have been absorbed into them, thereby eliminating the conditions necessary for both plant and animal life on the surface of the earth. The presence and distribution of oxygen in the atmosphere are such that they exactly correspond to the requirements for respiration and life. It has also been noted that if the density of the atmosphere were significantly less than it is, celestial bodies and meteoric fragments—many of which collide daily with the Earth’s atmosphere and are destroyed—would instead reach the earth’s surface in great numbers, causing immense destruction. These objects travel at extraordinary speeds, and even a slight alteration in atmospheric conditions could result in their impact upon the earth, generating catastrophic consequences. The present balance of atmospheric pressure allows only the necessary portion of solar radiation to reach the surface—sufficient for the growth of vegetation—while also contributing to the elimination of harmful عناصر and the production of beneficial effects. Despite the continual emission of various vapours from the depths of the earth, many of which are potentially harmful, the atmosphere maintains a remarkable equilibrium. This balance ensures that life can continue in a stable and suitable environment. The oceans play a critical role in preserving this equilibrium, serving as sources of nourishment, rainfall, climatic moderation, and, ultimately, the استمرار of plant and human life. An equally striking example of balance is observed in the relationship between oxygen and carbon dioxide. This precise proportion allows for the continuation of life: living beings consume oxygen and release carbon dioxide, while vegetation performs the complementary process. This interdependence reflects a finely tuned system that sustains the equilibrium of life. Living organisms exhibit extraordinary diversity. From microscopic single‑cell entities to extraordinarily large marine creatures, the variety of life forms reveals an immense range of structure and function. Each category of living beings possesses its own systems and complexities, many of which remain only partially understood despite extensive scientific investigation. Biological sciences, even in their advanced state, continue to describe only a fraction of the intricacies of life, particularly within the domain of aquatic organisms. It is evident that such an intricate balance extends even to ecological interactions. Disruptions in natural equilibrium—such as the introduction of species into new environments—can result in significant consequences, demonstrating the delicate interdependence of natural systems. The restoration of balance typically necessitates the reintroduction or control of corresponding factors within the ecosystem. All of these observations point toward a unified principle: the existence of a precise, ordered, and harmonious نظام governing the universe. This system is not the product of randomness but reflects deliberate ترتیب and حکمت. The remarkable alignment of conditions necessary for life, the maintenance of environmental balance, and the diversity of living forms all serve as indicators of the underlying unity and coherence of creation. Thus, the contemplation of these realities leads to the recognition that the universe operates under a comprehensive and purposeful order, one that directs inquiry toward the understanding of its source and ultimate principle.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

These verses, in reality, constitute a continuation of the preceding discussion in which arguments were presented against shirk and idolatry. The baseless claims of the idolaters regarding their deities, as well as the accusations they levelled against the Qurʾān and the Messenger, are exposed and refuted. The first verse effectively lays a charge against the polytheists and addresses their conscience through clear, simple, and decisive arguments. They have taken, besides Allah—whose attributes have already been described—other beings as deities. Yet these entities create nothing; rather, they themselves are created (وَاتَّخَذُوا مِن دُونِهِ آلِهَةً لَّا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ). The true object of worship must be the Creator of existence, whereas the idolaters themselves acknowledge that their alleged deities create nothing and are themselves part of creation. Given this, what justification remains for idolatry? These idols possess no power over harm or benefit, over life or death, nor over resurrection (وَلَا يَمْلِكُونَ لِأَنفُسِهِمْ ضَرًّا وَلَا نَفْعًا وَلَا يَمْلِكُونَ مَوْتًا وَلَا حَيَاةً وَلَا نُشُورًا). These are the five fundamental realities of human concern: harm, benefit, death, life, and resurrection. In truth, only the one who has authority over these deserves worship. When these idols do not even possess such authority over themselves, how could they possibly possess it for their worshippers? It is a profoundly irrational act that human beings should devote themselves to entities that cannot secure anything even for themselves. The wording of the verse indicates that the group of polytheists being addressed may have held some form of belief in resurrection, even if only in a limited or distorted sense, or alternatively that the Qurʾān addresses them on the basis of acknowledged truths irrespective of their denial. Moreover, the verse indirectly provides a proof of resurrection: if the Creator brings beings into existence and governs their life and death, then creation must have a purpose, and that purpose is only fulfilled through the acknowledgment of the Hereafter. Without it, existence would be rendered purposeless, which contradicts Divine wisdom. The precedence of “ضرر” over “نفع” in the verse reflects the natural inclination of human beings, who fear harm before seeking benefit; indeed, rational judgment prioritizes the avoidance of harm over the acquisition of benefit. The use of indefinite forms (“ضرر”، “نفع”، “موت”، “حیات”، “نشور”) indicates that these idols lack even the slightest measure of such powers. The plural forms “لایخلقون” and “لایملکون” are employed, although idols such as wood and stone lack intellect, because the reference extends beyond inanimate idols to include beings such as angels and ʿĪsā (ʿalayhi al‑salām), whom some groups worshipped. In Arabic rhetoric, this form is known as “taghlīb”, whereby collective reference adopts the form associated with rational beings. The subsequent verse records the response of the disbelievers, who claimed: “وَقَالَ الَّذِينَ كَفَرُوا إِنْ هَذَا إِلَّا إِفْكٌ افْتَرَاهُ وَأَعَانَهُ عَلَيْهِ قَوْمٌ آخَرُونَ”. They alleged that the Qurʾān was a fabrication, assisted by others, thereby attempting to evade submission to the truth. They not only accused the Prophet of falsehood but also sought to undermine the Qurʾān by referring to it dismissively. Unable to deny its powerful content outright, they attributed its origin to collaboration with others. Some exegetes have suggested that the phrase “قَوْمٌ آخَرُونَ” refers to certain individuals from the People of the Book, such as ʿAddās, Yasār, or Jabr. The Qurʾān responds succinctly: “فَقَدْ جَائُوا ظُلْمًا وَزُورًا”. They have come with ظلم and falsehood—ظلم in that they falsely accuse a truthful and pure Messenger, and زور in that their claims are baseless and devoid of evidence. The disbelievers’ inability to produce anything comparable to the Qurʾān, despite repeated challenges, itself serves as proof of its Divine origin. Had it been a human production, others could have replicated it with similar assistance. In another statement, they claimed: “وَقَالُوا أَسَاطِیرُ الْأَوَّلِینَ اکْتَتَبَهَا فَهِیَ تُمْلَی عَلَیْهِ بُکْرَةً وَأَصِیلًا”. They described the Qurʾān as mere tales of earlier peoples, written down and dictated to the Prophet. In doing so, they attributed several deficiencies to it: that it contained nothing new, that the Prophet depended on external assistance, and that he was literate despite claiming otherwise. These claims are easily refuted. The Prophet had not studied under any teacher, nor had he maintained any sustained association with the People of the Book. Moreover, the Qurʾān was revealed in diverse circumstances—public and private—making such allegations implausible. In addition, the Qurʾānic narratives differ fundamentally from the modified sources of earlier scriptures and from popular tales, being free from superstition and inconsistency. The final response is decisive: “قُلْ أَنزَلَهُ الَّذِي يَعْلَمُ السِّرَّ فِي السَّمَاوَاتِ وَالْأَرْضِ”. It has been revealed by the One who knows the secrets of the heavens and the earth. The depth, coherence, and breadth of its content—encompassing theology, law, morality, history, and knowledge—attest to its Divine origin. Despite the persistence of denial and accusation, the verse concludes with an opening of hope: “إِنَّهُ كَانَ غَفُورًا رَّحِيمًا”. The path of repentance remains open, for Allah is ever Forgiving and Merciful. Through His mercy, He sent the Prophets and revealed the scriptures, and through His forgiveness, He grants pardon to those who return with faith and sincerity.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

Imām al‑Ḥasan al‑ʿAskarī (ʿalayhi al‑salām) relates the following: He states: I asked my father, Imām ʿAlī al‑Naqī (ʿalayhi al‑salām), whether, when the Jews and the polytheists engaged in disputation and contentious argument with the Prophet (ṣallā Allāh ʿalayhi wa-ālihi wa-sallam), he would also respond to them with reasoned argumentation. He replied: Indeed, he would do so, and on many occasions this occurred. Among these instances is the following: one day, the Prophet was seated near the House of God when ʿAbd Allāh ibn Abī Makhzūmī came before him and said: O Muḥammad, you have made a great claim and have spoken boldly in asserting that you are the Messenger of the Lord of the worlds. Yet it is not fitting that the Creator of creation and the Lord of all existence should send a messenger such as yourself. You eat as we eat and walk in the marketplace as we do. Upon hearing this, the Messenger of Allah (ṣallā Allāh ʿalayhi wa-ālihi wa-sallam) turned to the Divine presence and said: O Lord, You hear all things and know all things; You are fully aware of what these servants are saying—therefore, respond to their objections. At this point, the aforementioned verses were revealed, providing an answer to their objections (Nūr al‑Thaqalayn, vol. 4, p. 6).

As far as the previous verses are concerned, they mention some objections raised by the disbelievers regarding the Quran, and their answers have also been given. As for the verses under discussion, they refer to objections raised specifically about the prophethood of the Noble Prophet and also provide responses to those objections. Allah says: "They say, 'Why does this Messenger eat food and walk in the markets?' (وَقَالُوا مَالِ هَذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ)." What kind of prophet is this who needs to eat food and who goes to the markets to buy daily necessities? This is neither the way of the Prophets nor the manner of kings! Yet, he wants to propagate divine commands and rule over all. Their fundamental view was that, as respected and honorable individuals, prophets should not go to the market themselves to fulfill their needs but should send servants or attendants for such matters. They also said: "Why was not an angel sent down to him to be a warner along with him?" (لَوْلاَ اُنْزِلَ إِلَیْہِ مَلَکٌ فَیَکُونَ مَعَہُ نَذِیرًا). Even if it is accepted that the Messenger of God could be human, why should he be a poor and impoverished person? Why has Allah not sent down any treasure from the heavens for him, or at least given him a garden from which he can eat? (اَوْ یُلْقَی إِلَیْہِ کَنزٌ اَوْ تَکُونُ لَہُ جَنَّةٌ یَاْکُلُ مِنْھَا). Then they did not stop there; wrongly concluding, they accused the Noble Prophet of madness, as stated at the end of the verse: and the wrongdoers said, "O you who believe! You follow only a madman bewitched." (وَقَالَ الظَّالِمُونَ إِنْ تَتَّبِعُونَ إِلاَّ رَجُلًا مَسْحُورًا). Their belief was that magicians can control a person’s mind, senses, and intellect. Combining all the above verses, the conclusion is that the polytheists had a few baseless objections to the person of the Noble Prophet, to which they retreated step by step. Their first objection was that the Messenger should be an angel, but this one eats and drinks and roams the markets, so surely he is not an angel. Then they said: Suppose he is not an angel, yet at least, God should have sent an angel to assist him. Moving further back, they said: If not that, then at least he should not be a poor man; he should be a prosperous landowner, with a garden to sustain his livelihood. But alas, he does not have even this, and yet claims prophethood!? In the end, they drew the conclusion that his great claim under such conditions means that his intellect is faulty (God forbid). The following verse answers all these objections with the words: "Look how they have made comparisons for you; but they have gone astray, so they cannot find a way." (انظُرْ کَیْفَ ضَرَبُوا لَکَ الْاَمْثَالَ فَضَلُّوا فَلاَیَسْتَطِیعُونَ سَبِیلًا). This sentence clearly expresses the fact that they fabricated baseless and frivolous excuses against the call of truth and the Quran, while the themes of the Quran are witnesses to the relationship and connection with Allah. Thus, they wish to veil the face of reality. They speak of irrelevant and groundless things and try to answer logical arguments with such irrationalities, because: 1. Why must the prophet be of the nature of angels, when in fact wisdom and intellect demand that the leader of humans be a human himself so that he may fully understand their pains, difficulties, hardships, needs, and life problems, be a practical example for them in all matters, and be imitated by people at every step? Had an angel been sent, certainly this purpose would not have been fulfilled, for if he spoke of asceticism and renunciation of the world, he himself would be an angel and indifferent to such matters. If he promoted chastity, owing to being an angel, he would be unaware of the turmoil of sexual desires, leading to dozens of hypothetical inconsistencies. 2. Why is it necessary that an angel accompanies him? Even with the great miracle of the Quran, was this still needed? Was the Quran not sufficient for realizing the facts? 3. He eats, drinks, and moves about in the markets like others, thereby establishing relations with people, increasing interaction, reaching the depths of their hearts and lives, and thus conveying his message better. This is not harmful to him but beneficial and supportive. 4. The greatness and personality of the Prophet are neither dependent on treasures nor on lush, green gardens and fruits. This is the misguided logic of the disbelievers who consider a person’s status or nearness to God as reliant solely on wealth, whereas the Prophets were sent precisely to teach mankind that, "O man! The greatness of your existence is..." [The text ends here.]It is not with material things, but with knowledge, faith, and piety. 5. On what basis did they consider the Prophet (peace be upon him) "bewitched" and "mad," when the history of his life shows that no one had intellect comparable to his? It was precisely his intellect that brought about a great revolution in the world and laid the foundation of an Islamic civilization. How then is it possible to accuse him falsely and unjustly? However, since he accomplished the feat of idol-breaking and did not blindly follow previous people, they called him "mad." From this discourse, it is clear that here "أمثال" (amthāl) refers (especially because of contextual clues in the verse) to weak and unfounded statements that are presented as truth by dressing them logically and rationally, while in reality, they are otherwise. [Explanatory Note: Many commentators have taken “أمثال” here to mean "similes," but they have not explained what simile the polytheists offered here. Some have interpreted “أمثال” as "attributes," because in "Mufradāt al-Rāghib" one meaning of "مثل" is also "description." If “أمثال” here means "attributes," they would still be baseless and unfounded attributes. This is because certain contextual clues at the beginning and end of the verse indicate this. On one hand, it expresses astonishment, saying, "Look and see what examples they quote," and on the other hand, it says, "Such are the attributes that have caused them to go astray and they are unable to return."] It is also a noteworthy point that your enemies sometimes called you "ساحر" (sāḥir), meaning magician, and sometimes "مسحور" (masḥūr), meaning one who has been bewitched. Although some commentators think "مسحور" means "ساحر" (because occasionally a passive participle can take the meaning of an active participle), it is evident that there is a difference between the two. If you were called "ساحر" (magician), it was because there was great influence in your speech that penetrated people's hearts, and since they did not want to admit this truth, they slandered you as a magician. But "مسحور" means a person whose intellect has been seized by magicians and whose senses have been disturbed. This slander was leveled against you because you took a stand against wrong customs, illegitimate habits, and selfishness. The responses to all these accusations have already been given earlier. Here the question arises: why did God say, "فضلوا فلا یستطیعون سبیلا" ("They have gone astray and cannot find a way")? The answer is that a person can seek the path of truth only when he desires and seeks the truth. But if someone, due to ignorance, stubbornness, and hostility, makes decisions based on his wrong and misleading assumptions, then not only will he fail to seek the path of truth, but he will also resist it. As in the previous verse, in the last verse the Lord of the Worlds, addressing the Prophet (peace be upon him), looking with contempt at the words of the disbelievers and polytheists and regarding them as insignificant, says: Blessed is He who, if He wills, can grant you better than what they say—gardens beneath which rivers flow and magnificent palaces (تَبَارَکَ الَّذِی إنْ شَاءَ جَعَلَ لَکَ خَیْرًا مِنْ ذَلِکَ جَنَّاتٍ تَجْرِی مِنْ تَحْتِہَا الْاَنْهَارُ وَیَجْعَلْ لَکَ قُصُورًا). So, has anyone besides God granted others gardens and palaces? And has anyone but the Lord created this universe and its blessings and adornments? No, certainly not. Then is it difficult for the Owner of these qualities to grant you something better than these? Surely He can, but He does not do this so that people do not attribute your personhood to wealth, palaces, and gardens, and thereby become oblivious to your true character. God desires that your life be like that of the common people, the weak, deprived, and oppressed, so that you may become a refuge for such people. Why does God say that He possesses gardens and palaces better than what the disbelievers desire? Because treasures do not themselves ease difficulties, rather, they turn into gardens and palaces only after considerable effort and strenuous endeavor. Additionally, they claimed that the Messenger of Allah had a garden from which he made his livelihood, but the Qur’an says that the Lord Almighty can grant His Messenger gardens and palaces, but their mission and prophethood have a different purpose. An excellent statement regarding this has been presented in Nahj al-Balāghah in the "Khutbah al-Qāsi‘ah" (The Sermon of Bitter Warning). Imam Ali ibn Abi Talib (peace be upon him) stated: Moses, along with his brother Aaron, reached the court of Pharaoh. Both wore woolen clothes and held staffs in their hands. In this state, they put forward a condition that if Pharaoh bowed down to the command of Allah, his kingdom and power would remain intact. But Pharaoh said to those present: Are you not amazed at their words?That they make a condition with me that the survival of my kingdom and the continuation of my honor depends on their consent, while their own condition is such that poverty and hardship drip from their state and appearance (if they speak the truth). Then why have they not themselves been given golden bracelets? Pharaoh said all these things because he regarded gold and this accumulation as a symbol of grandeur and those dressed in humble clothing as a symbol of disgrace. But if Allah wanted, when sending the prophets, He could have opened the doors of the treasures and mines of gold and silver for them and given lush and flourishing gardens under their ownership. If He wanted, He could have sent the birds of the sky and the wild animals of the earth as their companions. But by doing so, the existence of trial and testing would have ceased. Punishment and reward would have been of no benefit. Allah’s promises and warnings would have been rendered ineffective. The reward for those who accept the truth would not have been like that of the tested people. The believers and righteous would not have deserved their recompense, and the words would lose their meaning and import. But the Lord of the Worlds sent His prophets strong in determination yet poor and weak in outward appearance. Their poverty included richness of the heart and contentment of the eyes, although their eyes and ears did indeed suffer from outward hardship. If the prophets had outwardly such power that no one dared to oppose them, such dominance that none could overpower them, and such rule and magnificence that the eyes of all the world were fixed upon them and people traveled from far and wide drawn toward them, their value and status would have been high in the eyes of ordinary people, and the arrogant would have bowed their heads in respect before them and professed their faith. But this faith would not have been born out of love and genuine interest in the goal; rather, it would have been due to the fear that overcame them or the love of worldly goods. In such a case, their intention would by no means have been pure, but their actions would also have included partnership with what is other than Allah. [Khutbah 192 Nahj al-Balagha (Khutbah al-Qasi’ah)]. It is also necessary to pay attention to the point that some commentators have said that the gardens and palaces mentioned refer to the gardens and palaces of the Hereafter, but this interpretation in no way accords with the apparent meaning of the verse. [Similarly, some say that it refers to the palaces of this world and the gardens of the Hereafter. The verbs in the past and present tense (جعل and یجعل) should not cause such misconceptions because everyone knows that under the rules of Arabic literature, when verbs are used in conditional sentences, their temporal meaning is nullified.]

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

These verses, following the earlier discussion, return once more to the denial of foundational beliefs by the disbelievers—particularly their rejection of the Hereafter—and present their consequences in vivid and forceful imagery. The exposition is not merely argumentative; rather, it seeks to awaken the conscience by portraying the reality of their ultimate end. It is first declared: “بَلْ كَذَّبُوا بِالسَّاعَةِ”—rather, they have denied the Hour. The particle “بل” indicates that their earlier objections concerning توحید and نبوت are, in essence, secondary; their true motive lies in their rejection of accountability in the Hereafter. One who truly believes in Divine justice and recompense cannot so carelessly dismiss truth or resist the evident proofs of prophethood. For this reason, the Qurʾān does not here engage them in purely logical refutation; rather, it presents a powerful admonition by portraying the terrifying consequence awaiting them: “وَاَعْتَدْنَا لِمَنْ كَذَّبَ بِالسَّاعَةِ سَعِيرًا”. A blazing fire has been prepared for those who deny the Hour. The imagery that follows intensifies the warning. It is stated: “إِذَا رَأَتْهُم مِّن مَّكَانٍ بَعِيدٍ”—when that fire sees them from afar. The expression is striking: it is not the disbelievers who first see the Fire; rather, the Fire itself is described as perceiving them, as though endowed with awareness, awaiting them with anticipation. They hear from it “تَغَيُّظًا وَزَفِيرًا”—a sound of rage and deep, vehement exhalation. The term “تغیظ” denotes intense anger manifesting outwardly, while “زفیر” evokes the laboured breathing associated with fury. Together, they convey an image of a consuming, hostile force, like a predator anticipating its prey. When they are cast into it—“وَإِذَا أُلْقُوا مِنْهَا مَكَانًا ضَيِّقًا مُقَرَّنِينَ”—bound in chains and confined within a narrow space—they cry out in despair: “دَعَوْا هُنَالِكَ ثُبُورًا”. They call for destruction and annihilation, exclaiming in anguish “واثبورا”—as though imploring death itself. Yet they are told: “لَا تَدْعُوا الْيَوْمَ ثُبُورًا وَاحِدًا وَادْعُوا ثُبُورًا كَثِيرًا”—call not for destruction once, but many times. Their cries avail nothing; they neither die nor escape, but remain to endure the consequence of their deeds. The rhetorical force is evident: the punishment is not momentary but continuous, and each stage renews their anguish. The imagery underscores both the physical and psychological dimensions of punishment—confinement, helplessness, and the perpetual frustration of the desire for release. At this point, the discourse turns, through the Prophet, to a decisive contrast: “قُلْ أَذَٰلِكَ خَيْرٌ أَمْ جَنَّةُ الْخُلْدِ الَّتِي وُعِدَ الْمُتَّقُونَ”. Say: is that better, or the eternal Garden promised to the God‑conscious? The question is not posed to elicit doubt, for the answer is self‑evident; rather, it serves to awaken reflection by placing before them two unmistakable alternatives. Paradise is described as both “جزاءً” and “مصیراً”—a recompense and a place of ultimate return. It is further characterised by the comprehensive statement: “لَهُمْ فِیهَا مَا یَشَاءُونَ”—they shall have therein whatever they desire, and “خَالِدِینَ”—they shall abide therein permanently. This is a definitive promise—“کَانَ عَلَىٰ رَبِّکَ وَعْدًا مَسْئُولًا”—established by the Lord Himself. The contrast between Hell and Paradise highlights not only the divergence of outcomes but also the divergence of orientations: one rooted in denial, heedlessness, and self‑indulgence; the other grounded in consciousness of God, restraint, and adherence to truth. Thus, the structure of the passage is pedagogical as well as theological. It exposes the inadequacy of the disbelievers’ objections, identifies their underlying motive—denial of accountability—and then presents, in powerful symbolic language, the inevitable consequences of that denial. At the same time, it offers an alternative path, characterised by ایمان and تقویٰ, leading to eternal felicity. In this way, the verses do not merely argue; they confront, warn, and invite, drawing the listener toward a decisive moral recognition between two fundamentally opposed destinies.

1. It should be noted that, in the foregoing verses, “خلد” (eternity) is at one point attributed to Paradise as one of its qualities, while at another point the inhabitants of Paradise themselves are described as “خالد”. These two expressions together indicate that not only is Paradise everlasting, but its inhabitants shall also abide therein eternally. 2. The phrase “لَھُمْ فِیھَا مَا یَشَاءُونَ” (for them therein is whatever they desire) stands in clear contrast to the statement concerning the people of Hell: “وَحِیلَ بَیْنَھُمْ وَبَیْنَ مَا یَشْتَھُونَ” — a barrier is placed between them and that which they desire (Sabaʾ 34:54). 3. In the description of Paradise, the term “مصیر” (abode, ultimate return) is mentioned after “جزاء”. In reality, this serves as an emphasis upon the concept of recompense itself, corresponding to what has been stated regarding the abode and punishment of the inhabitants of Hell in the preceding verses, where they are depicted in chains and confined within narrow spaces. 4. The expression “كَانَ عَلَىٰ رَبِّكَ وَعْدًا مَسْئُولًا” indicates that the believers, in their supplications, seek Paradise with all its blessings. Thus, they stand as those who ask, while God is the One from whom it is asked. As stated in Sūrah Āl ʿImrān (3:194): “رَبَّنَا آتِنَا مَا وَعَدتَّنَا عَلَىٰ رُسُلِكَ” — Our Lord, grant us what You have promised us through Your messengers. Similarly, this request is implicit in the state of all believers, for anyone who obeys the Divine command is, in effect, asking for its promised outcome. The angels also make this supplication on behalf of the believers, as in Sūrah Ghāfir (40:8): “رَبَّنَا وَأَدْخِلْھُمْ جَنَّاتِ عَدْنٍ الَّتِی وَعَدتَّهُمْ”. Another interpretation of “مَسْئُولًا” is that it underscores the definitiveness and certainty of the Divine promise, such that it may rightly be invoked and requested. These meanings are not mutually exclusive, and all may be encompassed within the breadth of the expression. With regard to “لَھُمْ فِیھَا مَا یَشَاءُونَ”, some may question whether this generality implies that the inhabitants of Paradise could desire ranks such as those of the prophets and awliyāʾ, or the salvation of all individuals, including those undeserving. The resolution lies in the recognition that, in the Hereafter, all veils are removed, and realities are fully perceived in their proper proportions. Accordingly, desires themselves will no longer arise in forms inconsistent with justice or reality. Just as in this world no rational person would expect a primary student to become a university professor instantaneously, so too in the Hereafter such incongruous desires will not even occur. Moreover, their will shall be aligned with the Divine will; they will desire only that which accords with the pleasure of Allah.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

These verses continue the discussion from the preceding passages, which addressed the fate of believers and polytheists on the Day of Resurrection. Here, the same theme is presented in another form. God describes, by way of warning, the dialogue that will occur on the Day of Judgment between the polytheists and the objects of their worship. It is stated: “وَیَوْمَ یَحْشُرُھُمْ وَمَا یَعْبُدُونَ مِنْ دُونِ اللهِ”. Consider the Day when He will gather them and those whom they used to worship besides Allah. Then He will question them: “اَاَنْتُمْ اَضْلَلْتُمْ عِبَادِی ھَؤُلَاءِ اَمْ ھُمْ ضَلُّوا السَّبِیلَ”—did you mislead these My servants, or did they themselves deviate from the path? Their response will be: “قَالُوا سُبْحَانَکَ مَا کَانَ یَنْبَغِی لَنَا اَنْ نَتَّخِذَ مِنْ دُونِکَ مِنْ اَوْلِیَاءِ”. Glory be to You; it was not fitting for us to take any protectors besides You. Not only did they not invite people to worship them, but they themselves acknowledged Divine lordship and servitude. They further explain the cause of misguidance: “وَلَکِنْ مَتَّعْتَھُمْ وَآبَائَھُمْ حَتَّی نَسُوا الذِّکْرَ”. Rather, You granted them and their forefathers worldly enjoyment, until they forgot the remembrance. Thus, they fell into heedlessness and were destroyed: “وَکَانُوا قَوْمًا بُورًا”. At this point, the address turns to the polytheists: “فَقَدْ کَذَّبُوکُمْ بِمَا تَقُولُونَ”. Your so‑called deities deny your claims that they misled you or called you to worship. Since you yourselves went astray, you can neither avert Divine punishment nor seek help: “فَمَا تَسْتَطِیعُونَ صَرْفًا وَلَا نَصْرًا”. It is then declared: “وَمَنْ یَظْلِمْ مِنْکُمْ نُذِقْہُ عَذَابًا کَبِیرًا”. Whoever among you commits ظلم shall be made to taste a severe punishment. Although the immediate context concerns shirk, the concept of ظلم is broader and encompasses all forms of injustice; shirk itself is among its clearest manifestations. The use of the present tense “یَظْلِمْ” indicates that, although the earlier part of the verse refers to the Hereafter, the concluding part also addresses people in this world. It is as though, after hearing the scene of the Hereafter, they are directly warned: whoever commits injustice will face a great punishment. It may also be understood that this concluding statement forms part of a general principle expressed in conditional form, “وَمَنْ یَظْلِمْ”, where the temporal reference is not confined to a specific time, but conveys a universal rule. Thus, the passage serves both as a depiction of the events of the Day of Judgment and as an immediate admonition in the present life, emphasizing personal responsibility. Each individual bears the consequence of their own deviation, and neither false deities nor others can provide protection or intercession in the face of Divine justice.

In response to this question, two interpretations are well-known among the exegetes: The first interpretation is that the term refers to human deities (such as Prophet Jesus, peace be upon him), or demonic deities (such as jinn), or angels. Each of these was chosen by different groups of polytheists. Since these are beings of intellect and awareness, they will be questioned because the polytheists claim that these deities are the ones who called them to worship. Therefore, as a completion of proof, they will be asked whether this claim is true, and they will categorically deny it. The second interpretation, mentioned by some other exegetes, is that on the Day of Judgment, the Lord of the Worlds will grant the "idols" a kind of life, understanding, and awareness so that when questioned, they can respond more effectively by saying: O Lord! We did not misguide them; rather, they were misguided due to their own carnal desires, arrogance, and pride. It is also possible that this statement applies to all deities, whether they are beings of intellect and awareness who will narrate facts and events with their own tongues, or creatures of God without intellect and awareness who will convey facts by the language of the state. However, the indications found in the verse are more consistent with the first interpretation because the verbs and pronouns suggest that the discussion is about beings with intellect and awareness. This is more appropriate for deities such as Prophet Jesus (peace be upon him) and angels. Furthermore, the phrase "فقد کذّبوکم" ("they denied you") indicates that the polytheists first claimed that these deities misguided them and invited them to worship. It is unlikely that they would make such a claim regarding idols made of stone and wood, because, as mentioned in the story of Abraham (peace be upon him), it is well known that idols do not speak: "لقد علمت ماھٰوٴلاء ینطقون" (Surah Al-Anbiya 21:65). Regarding Prophet Jesus (peace be upon him), God will ask him: "ءانت قلت للناس اتخذنی و امی الٰہین من دون اللہ" "Did you say to the people, ‘Take me and my mother as deities besides Allah’?" (Surah Al-Ma’idah 5:116). Regardless of the nature of the deities, it is certain that the claims of the polytheists and idolaters are unfounded and baseless, and no deity invited them to worship. Interestingly, in response, these deities will not say, “O God, we did not invite them to worship us,” but rather will say, “We chose Your own Self for worship.” That is, since we ourselves worship You, we would certainly not guide others towards anyone else. This is particularly connected with the phrases "سبحانک" ("Glory be to You") and "ما کان ینبغی لنا" ("it was not suitable for us"), which highlight their reverence and acknowledgment of monotheism.

It is noteworthy that these so‑called deities themselves acknowledge—implicitly through the condition of their worshippers—that the deviation of the polytheists arises from their immersion in worldly prosperity and comfort. They had been endowed with material blessings, both they and their forefathers, yet instead of recognising the Giver of these favors, expressing gratitude, and obeying Him, they fell into heedlessness and arrogance, ultimately forgetting both God and the Day of Judgment. Indeed, for those of limited spiritual capacity and weak foundations of faith, affluence often becomes a source of غرور. When abundant blessings are granted to them, they lose restraint, neglect God, and may even develop tendencies resembling the arrogance of figures such as Pharaoh, proclaiming “انا اللہ” (I am God). At the same time, they desire unrestricted freedom so that nothing may hinder their indulgence in pleasures and desires; hence, they resist any framework—such as divine law or accountability in the Hereafter—that might impose limits upon their conduct. It is therefore observed that, even in contemporary contexts, relatively few among the affluent demonstrate genuine commitment to divine teachings or prophetic guidance. Rather, it is often the مستضعف and economically disadvantaged who exhibit greater receptivity to faith, sincerity, and sacrifice. Although exceptions exist in every group, the general tendency conforms to this pattern. The verse also refers not only to the prosperity of these individuals but to that of their forefathers, for one who is raised from childhood in comfort and privilege naturally develops a sense of distinction and is rarely inclined to relinquish such advantages. In contrast, adherence to divine commands frequently requires sacrifice—at times involving migration, struggle, or even martyrdom—along with endurance of hardship and resistance to unlawful gain. Such demands are typically contrary to the inclinations of those accustomed to ease and luxury. Conversely, individuals whose character is not bound by materialism remain inwardly balanced: when they possess wealth, they express gratitude, and when they lack it, they remain steadfast. In other words, they exercise mastery over material conditions rather than being subjugated by them. From this perspective, the phrase “نسوا الذکر” signifies the abandonment of the remembrance of Allah. In some contexts, it may also denote forgetfulness of the Hereafter and divine accountability, as reflected in expressions such as “وَلَا تَکُونُوا کَالَّذِینَ نَسُوا اللهَ” or “بِمَا نَسُوا یَوْمَ الْحِسَابِ”. It is thus possible that the intended meaning encompasses both aspects: the neglect of God and the neglect of the Day of Judgment.

The word "بور" is derived from "بوار," which originally means severe stagnation or recession of something. Since the severity of stagnation causes corruption, as expressed in the Arab proverb "کسد حتیٰ فسد" (stagnation until corruption), this term is used to mean corrupted and destroyed. For the same reason, barren land is called "بائر," which is devoid of trees, flowers, and greenery, because in reality it has become dead and corrupted. Accordingly, "کانوا قوماً بوراً" points to the fact that this group of leaders, immersed in prosperity and material life, have forgotten God and the Hereafter, and their hearts have become dry like barren land; now neither precious flowers for the elevation of humanity nor fruits of spiritual life and virtues are to be expected from them. If the conditions of those nations are studied carefully who today are submerged in luxury and are oblivious to God and His creation, one comes to understand the profound meaning of the verse, showing how they are drowned in a sea of moral corruption and how the fruits of human virtues have disappeared from their barren land. [Some consider "بور" as a verbal noun, which is sometimes used in the sense of its doer, and is used identically for singular, dual, and plural forms, while others have taken it as the plural of "بائر."]

Exegetes have reported, regarding the occasion of revelation of the first of these verses, that a group of leaders among the polytheists came to the Prophet (ṣallā Allāh ʿalayhi wa-ālihi wa-sallam) and said: O Muḥammad, what do you seek from us? If you desire authority, we will make you our leader and ruler; if you seek wealth, we will provide you with wealth, and so forth. However, when the Prophet accepted none of their proposals and refused to submit to their demands, they began to level various accusations against him. They said: how can you be a messenger of God when you eat food and walk in the marketplaces? They reproached the Prophet for eating, for in their view, a messenger ought to have been an angel. They also criticized his presence in the marketplace, for they were familiar with rulers such as Kisrā and Caesar, who never appeared among the people in such settings, whereas the Prophet associated openly with ordinary individuals, interacting with them and conveying to them the commands and prohibitions of Allah. Thus, these adversaries began to object, arguing that he sought authority, yet his manner differed from that of kings. At that point, the aforementioned verse was revealed, clarifying that the conduct of the Prophet of Islam was entirely consistent with the practice of previous prophets, all of whom were human beings who lived among their people. Although the substance of this report appears in many exegetical works, the formulation cited here corresponds to the narration recorded by al‑Qurṭubī in his tafsīr (vol. 7, p. 721).

The preceding verses referred to the objections and stratagems of the polytheists, who questioned why the Prophet consumes food and moves about in the marketplaces. While a brief and general response to these objections has already been provided, the present verse offers a clearer and more explicit reply. It is stated: “وَما اَرْسَلْنَا قَبْلَکَ مِنَ الْمُرْسَلِینَ إِلاَّ إِنَّھُمْ لَیَاْکُلُونَ الطَّعَامَ وَیَمْشُونَ فِی الْاَسْوَاقِ”. We did not send any messengers before you except that they too were human beings, who ate food and walked in the marketplaces, maintaining interaction with people. At the same time, “وَجَعَلْنَا بَعْضَکُمْ لِبَعْضٍ فِتْنَةً”: We have made some of you a means of trial for others. This trial may arise from the fact that the prophets were chosen from among human beings, often from socially humble or materially disadvantaged backgrounds, which constitutes a profound test for those who find it difficult to accept guidance from those they regard as socially inferior or materially weaker, or from individuals younger in age or less prominent within society. Another interpretation of this trial is that people, in general, are tested through one another. Those who are weak, ill, impoverished, or afflicted serve as a means of trial for others, in that the latter are tested in how they fulfil their human responsibilities toward them, while the former are tested in their acceptance of the Divine decree. These two interpretations are not mutually exclusive, and both may be encompassed within the broad meaning of the verse, which refers to the mutual testing of human beings. Accordingly, the Qurʾān poses the question: “اَتَصْبِرُونَ” — will you exercise patience? For patience and steadfastness constitute the most essential elements for success in such trials. Through patience, one resists rebellious desires that hinder the acceptance of truth, overcomes difficulties that obstruct the fulfilment of duties, and endures the hardships and adversities encountered along the path. Thus, success in this great test depends fundamentally upon ṣabr. The verse concludes with a warning: “وَکَانَ رَبُّکَ بَصِیرًا” — your Lord is ever All‑Seeing. Nothing of these trials, nor any human response to them, escapes His knowledge and awareness. A potential question arises: the Qurʾān responds to the objection that the Prophet is human by stating that all previous prophets were likewise human. Does this not merely extend the objection rather than resolve it? In response, it may be noted that the objection was never confined to the person of the Prophet Muḥammad alone; rather, it reflects a general misconception concerning prophethood. The Qurʾān addresses this by demonstrating that human prophethood is both consistent with historical precedent and necessitated by Divine wisdom. As indicated elsewhere: “وَلَوْ جَعَلْنَاہُ مَلَکًا لَّجَعَلْنَاہُ رَجُلًا” (al‑Anʿām 6:9). Even if a messenger had been sent as an angel, he would necessarily have been presented in human form. This underscores the principle that guidance for humanity must come through a human exemplar, who understands the full range of human conditions, needs, and challenges. Thus, the human nature of the prophets is not a deficiency but rather a necessary condition for effective leadership and guidance.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

In the preceding verses, the objections and stratagems of the polytheists were discussed, including their question as to why the Prophet eats food and moves about in the marketplaces. A concise response to these objections has already been provided. In the present verses, two additional objections raised by the polytheists are mentioned, together with their responses. First, it is stated: “وَقَالَ الَّذِینَ لَا یَرْجُونَ لِقَائَنَا لَوْلَا أُنزِلَ عَلَیْنَا الْمَلَائِکَةُ أَوْ نَرَىٰ رَبَّنَا”. Those who do not hope for Our meeting (and deny the Hereafter) say: why are angels not sent down to us, or why do we not see our Lord? Even if it is conceded that the Prophet may live an ordinary human life, they argue, it is not acceptable that the angel of revelation should come to him without being visible to us. If only an angel were to appear openly before us and attest to his prophethood, or present some part of the revelation before our eyes, there would be no difficulty in accepting it. Likewise, if we could see God with our own eyes, no doubt would remain. These repeated demands, expressed in various forms, prevented them from accepting the Prophet’s message. The Qur’an characterizes such objectors as “الَّذِینَ لَا یَرْجُونَ لِقَائَنَا”, indicating that the source of these unfounded demands is the denial of the Hereafter and a desire to escape the responsibilities imposed by God. A similar statement appears in Surah al‑Hijr (7): “لَوْ مَا تَأْتِینَا بِالْمَلَائِکَةِ إِن کُنتَ مِنَ الصَّادِقِینَ”. Likewise, at the beginning of Surah al‑Furqan, they say: “لَوْلَا أُنزِلَ إِلَیْهِ مَلَكٌ فَیَكُونَ مَعَهُ نَذِیرًا”. In contrast, a sincere seeker of truth demands only evidence, regardless of its form. When the Prophet of Islam presented the Qur’an and numerous miracles, demonstrating the truth and authenticity of his message as clearly as daylight, what remains of such excuses? Moreover, their demand to see God reduces the Divine to the level of a visible body—a notion previously expressed by the Israelites, whose account and its refutation have been presented in Surah al‑A‘raf (143). Thus, the Qur’an responds: “لَقَدِ اسْتَكْبَرُوا فِی أَنفُسِهِمْ وَعَتَوْا عُتُوًّا كَبِیرًا”. They have acted arrogantly within themselves and exhibited great rebellion. The term “عُتُوّ” signifies a form of disobedience accompanied by obstinacy and hostility. The phrase “فِی أَنفُسِهِمْ” may indicate that their arrogance is inward, although they outwardly present excuses. In contemporary times as well, such reasoning is echoed by those who insist that they will not believe until they can perceive God through sensory means—an attitude rooted in the same arrogance. Those who restrict knowledge to sensory perception and empirical experience inevitably adopt such positions. Materialist thinkers fall into this category, despite the fact that human sensory capacity can grasp only a very limited portion of the physical universe. The Qur’an then issues a warning: “یَوْمَ یَرَوْنَ الْمَلَائِکَةَ لَا بُشْرَىٰ یَوْمَئِذٍ لِلْمُجْرِمِینَ”. They will indeed see the angels, but on a day when there will be no good news for the guilty. At that time, confronted with the signs of punishment, they will be overwhelmed with terror and will utter: “حِجْرًا مَّحْجُورًا” — seeking refuge and protection. However, such pleas will avail them nothing. The consequence of their own actions will manifest before them, and the principle “self‑caused afflictions admit no remedy” will apply. The term “حِجْر” denotes a restricted or protected domain, while “حِجْرًا مَّحْجُورًا” was an expression used by the Arabs when seeking immunity or protection in moments of danger. Subsequently, the verse describes the fate of their deeds: “وَقَدِمْنَا إِلَىٰ مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَّنثُورًا”. We will turn to the deeds that they performed and render them like scattered dust. The term “عمل” refers to intentional action, and “هَبَاءً مَّنثُورًا” signifies particles dispersed in the air—devoid of substance and effect. Thus, despite any outward appearance of righteousness, their deeds will be nullified due to their foundation in disbelief and shirk.

The term “هَبَاء” refers to extremely fine particles of dust that are ordinarily invisible, yet become perceptible when a ray of sunlight enters a darkened room through a small opening, revealing these particles suspended in the air. This expression clearly conveys that the deeds of disbelievers and polytheists will be so devoid of value and effect that it will be as though they had no existence at all, even if they had striven for years in their performance. This meaning is similar to that found in Surah Ibrahim (18): “مَثَلُ الَّذِينَ كَفَرُوا بِرَبِّهِمْ أَعْمَالُهُمْ كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ”, where the deeds of those who disbelieve are likened to ashes scattered by a violent wind on a stormy day. The logical basis of this comparison is evident: the factor that gives form, identity, value, and significance to human actions is intention (niyyah) and conscious purpose. In the case of believers, their actions are grounded in Divine pleasure (riḍā‑yi Ilāhī), tawḥīd, pure intention, and sound planning. By contrast, the actions of disbelievers are motivated by ostentation, hypocrisy, deception, and personal gain; and due to these corrupt motives, even their seemingly good deeds lose their worth and significance. As an illustration, one may observe that certain mosques have endured for centuries without deterioration, whereas some buildings begin to decay within a short time—after a year or even a month. The reason is that the construction of mosques is oriented toward Divine pleasure and is executed with careful planning and durable materials, while many residential structures are built primarily for display and profit, with attention limited to external appearance. In principle, according to Islamic teachings, righteous deeds are subject to various corrupting influences that must be carefully avoided. At times, deeds are nullified from the outset—such as actions performed for the sake of display (riyā’). At other times, during the performance of a good act, pride, arrogance, or self‑admiration arises, thereby diminishing its value. In other cases, inappropriate conduct following a good deed may erase its effect—for instance, reminding others of one’s charity nullifies its merit, and disbelief after performing good deeds renders them void. According to certain traditions, even prior sins may affect the acceptance of subsequent deeds—such as the statement that the acts of one who consumes intoxicants are not accepted for forty days (Safīnat al‑Biḥār, vol. 1, p. 427, maddeh “khamr”). Thus, from the perspective of Islam, the validity of righteous actions is governed by a precise and structured criterion. In a narration reported from Imam Muhammad al‑Baqir (ʿalayhi al‑salām), it is stated that on the Day of Resurrection, a group will be raised whose deeds appear like radiant light; yet God will command that their deeds be reduced to scattered particles. When asked who these people are, the Imam explained that they used to fast and pray, but when confronted with unlawful matters, they would indulge in them, and when the virtues of Amir al‑Mu’minin ʿAlī (ʿalayhi al‑salām) were mentioned, they would deny them (Tafsīr ʿAlī ibn Ibrāhīm, cited in Nūr al‑Thaqalayn, vol. 4, p. 9). The Qur’anic method often presents both good and evil side by side so that their respective realities may be clearly understood through comparison. Accordingly, the following verse describes the condition of the people of Paradise: “أَصْحَابُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُسْتَقَرًّا وَأَحْسَنُ مَقِيلًا” — the dwellers of Paradise, on that Day, will have the best resting place and the most excellent abode. This does not imply that the condition of the people of Hell is in any way good; rather, the comparative form is used rhetorically, even when one side lacks the quality altogether. A similar usage occurs in Surah Ḥā‑mīm al‑Sajdah (40): “أَفَمَن يُلْقَىٰ فِي النَّارِ خَيْرٌ أَمْ مَّن يَأْتِي آمِنًا يَوْمَ الْقِيَامَةِ”. The term “مستقر” signifies a place of settlement or residence, while “مقیل” refers to a place of rest, particularly associated with midday repose (derived from “قیلولہ”).

See ayat 26 for tafseer.

These verses further discuss the Day of Resurrection and the fate of the sinners on that day. It is first stated: The day of suffering and sorrow for the sinners when the sky will split apart with clouds, and the angels will be sent down in succession (وَيَوْمَ تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ وَنُزِّلَ الْمَلَائِکَةُ تَنزِيلًا). ["Yawm Tashaqquq As-Sama'" is actually connected to the previous phrase "Yawm Yarawna Al-Mala'ikah." Therefore, in this phrase as well, "Yawm" relates to the same thing as in the previous verse containing "Lbashari Yawma'ithin." Some exegetes say its connection is to an implied verb "udhkur," then "bil-ghamam" either means "clothed with" or indicates causation, as has been discussed in the attribution of previous verses.] "Ghamam" is derived from the root "gham," meaning to conceal something, since clouds conceal the sky, they are called "ghamam." Similarly, distress and sorrow are called "gham" because they conceal the heart. This verse is essentially a response to a demand and excuse made by the polytheists. According to their fabrications, they awaited that Allah and His angels would come seated amidst the clouds to invite to the truth. Likewise, Jewish tales also mention that sometimes God appears from among the clouds [Tafsir Fi Zilal al-Qur’an, vol. 6, p. 154 (under the same verse)]. The Quran replies to them that, yes (not God Himself, but) the angels will surely come to them one day, but on which day? On the day when their punishment and torment will befall them, and they will come to end their vain talk. Now let us see what is meant by the sky splitting apart along with clouds, when we know that there is no such thing as a sky around us that can physically split. Allama Tabatabai (may Allah be pleased with him), in Tafsir al-Mizan, states: The splitting of the sky refers to the manifest world and to the removal of the veils of ignorance and error, revealing the unseen realm. That is, on that day, a vision will develop in man that will be very different from today; all coverings will be removed, and people will see angels descending from the highest world. Another interpretation is that "Sama'" refers to the celestial spheres which will consecutively split and be destroyed; the smoke rising from these explosions and from the mountains being destroyed will envelop the firmament. Therefore, the celestial spheres will be shattered and with them, the clouds of smoke rising from them. [Explanatory note: From a literary viewpoint, in this case "bi" will express association.] Numerous verses of the Quran, especially in the final segment of the Quran in short surahs, explain this reality that prior to the Day of Judgment, strange and extraordinary changes will occur in the universe. The mountains will scatter like carded wool, the sun will lose its light, stars will fade, the distance between the moon and the sun will shrink, and a severe earthquake will occur on the entire earth. Thus, the destruction of the sky that day, meaning the celestial spheres being concealed by thick clouds of smoke, will be a natural event. This interpretation can also be stated otherwise as: Because of explosions and violent changes in stars and planets, the sky will be covered by thick clouds, but since these clouds sometimes have gaps through which the sky can be seen clearly, the sky that is seen by these eyes will be separated by these great broken clouds. [In this case, the "bi" of "bil-ghamam" means causality.] Many other interpretations of this verse have been proposed which do not align with scientific and logical principles, while the above three interpretations do not contradict each other. It is possible that the veils of this physical universe may be removed from human sight and he will observe the natural world, while on the other hand, the celestial spheres will be destroyed with explosions, raising clouds of smoke with gaps in between. This will be the last day of this world and the first day of the hereafter, which will be extremely painful for the faithless sinners, criminals, and obstinate tyrants. Then, moving on to other distinctive features of that day, it is said: On that day, the dominion belongs solely to the Lord of Mercy (الْمُلْکُ یَوْمَئِذٍ الْحَقُّ لِلرَّحْمَانِ). Even the thrones of the transitory, perishable, limited, and quickly ended dominions of this world will be overturned, and from every aspect and direction, sovereignty will belong only and solely to Allah Almighty. Therefore, that day will be very severe for the disbelievers (وَکَانَ یَوْمًا عَلَی الْکَافِرِینَ عَسِیرًا). Yes, on that day all imaginary and conceptual powers will be annihilated; supreme authority and dominion will belong exclusively to Allah; all refuges of the disbelievers will be wiped out and all tyrannical powers will be destroyed. Although in this world also those powers had no status before the will and ordinance of Allah...Yet it is still mere outward show and false grandeur, because on the Day of Resurrection only the realities will be evident, and the status of figurative, imaginary, and conceptual matters will cease. Nothing will save the disbelievers from the torment of the Lord of the Worlds, therefore that day will be extremely severe for the disbelievers, while it will be very easy and gentle for the believers. In a hadeeth narrated from Abu Sa‘id al-Khudri, the Prophet (peace be upon him) recited this verse: "فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ" (On a day the extent of which will be fifty thousand years) meaning the Day of Resurrection will be equivalent to fifty thousand years. I said, "What a long and strange day that will be!" He replied: والَّذِي نَفْسِي بِيَدِهِ إِنَّهُ لَيُخَفَّفُ عَنِ الْمُؤْمِنِ حَتَّى يَكُونَ أَخَفَّ عَلَيْهِ مِنْ صَلَوَاتٍ مَكْتُوبَةٍ يُصَلِّيهَا فِي الدُّنْيَا By Him in Whose Hand my soul is! That day will be made so easy for the believer that it will be lighter upon him than the prayers prescribed which he performs in this world. [Tafseer al-Qurtubi, Vol. 7, pp. 39-47] Reflecting upon other verses in the Qur’an, it appears that the Day of Resurrection will be harsh for the disbelievers, because in one place it says: تَقَطَّعَتْ بِهِمُ الْأَسْبَابُ (Al-Baqarah: 166) On that day all worldly means and resources will be cut off. Elsewhere it states: مَا أَغْنَىٰ عَنْهُ مَالُهُ وَمَا كَسَبَ (Tabbat: 2) Neither his wealth nor what he earned will avail him. In another passage: يَوْمَ لَا يَغْنِي مَوْلَىٰ عَن مَّوْلَىٰ شَيْئًا (Ad-Dukhan: 41) No one’s pleading will benefit another. Even intercession, which is the only way of salvation for the sinners, will be only for those who have a connection with God and His friends. مَن ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ (Al-Baqarah: 255) Moreover, on that day no one will be allowed to offer excuses except those whose unreasonable excuses are accepted: وَلَا يُؤْذَنُ لَهُمْ فَيَتَكَبَّرُونَ (Al-Mursalat: 36)

See ayat 29 for tafseer.

See ayat 29 for tafseer.

Exegetes have reported the occasion of revelation of these verses as follows: During the time of the Prophet of Islam (peace be upon him and his family), there were two individuals among the polytheists named ʿUqbah and Ubayy, who were close companions of one another. Whenever ʿUqbah returned from a journey, he would arrange a feast and invite the leaders of his tribe. Although he had not accepted Islam, he nevertheless had a desire to present himself in the presence of the Messenger of Allah. On one occasion, in accordance with his usual practice, he returned from a journey, prepared food, invited his associates, and also invited the Prophet of Islam. When the meal was set before them, the Prophet stated that he would not partake of the food until ʿUqbah pronounced the testimony of faith (the shahādatayn, i.e., affirmation of tawḥīd and risālah). Consequently, ʿUqbah complied. When this incident reached his companion Ubayy, he exclaimed: “ʿUqbah! Have you abandoned your religion?” ʿUqbah responded: “By God, I have not abandoned my religion; however, a person had come as my guest who would not eat unless I pronounced the testimony of faith, and I felt ashamed that he should leave my table without eating, so I said it.” Ubayy then declared: “I will not be satisfied with you unless you stand before him (the Prophet) and insult him severely.” Thereupon, ʿUqbah did exactly that, became apostate, and ultimately was killed among the ranks of the disbelievers at the Battle of Badr. Similarly, his companion Ubayy met his end at the Battle of Uḥud (Majmaʿ al‑Bayān, under the relevant verses). These verses were then revealed, describing the fate of a person who, in this world, goes astray under the influence of a misguided companion. It should be noted that although the occasion of revelation may be specific, it does not restrict the meaning of the verses; rather, their general principles apply to all individuals who fall under similar circumstances.

The scenes of the Day of Resurrection will be extraordinary and profound. A portion of these was described in the preceding verses, while the present verses highlight another dimension—namely, the intense remorse and regret experienced by wrongdoers on that Day. It is stated: “وَیَوْمَ یَعَضُّ الظَّالِمُ عَلَىٰ یَدَیْهِ یَقُولُ یَالَیْتَنِی اتَّخَذْتُ مَعَ الرَّسُولِ سَبِیلًا” On that Day, the wrongdoer will bite both his hands in extreme regret and say: would that I had taken a path with the Messenger. The expression “یعض” (to bite with the teeth) is commonly used to depict a state of intense remorse and anguish. In Arabic usage, reference is made not merely to biting the fingers but the hands, which conveys a deeper and more vivid sense of despair, frustration, and regret—often associated with total failure and lost opportunity. This Day may appropriately be described as “یوم الحسرة”, as stated elsewhere in the Qur’an (Maryam, 39). The reason is that the wrongdoers will realize that they are now bound to an eternal existence of suffering, despite the fact that in their brief worldly lives they could have attained eternal felicity through patience, restraint, striving against base desires, and sacrifice. Even the righteous will experience a form of regret—not for wrongdoing, but for not having performed even more good deeds. The verse continues: “یَا وَیْلَتِی لَیْتَنِی لَمْ أَتَّخِذْ فُلَانًا خَلِیلًا” Woe to me! Would that I had not taken such‑and‑such a person as an intimate friend. The term “خلیل” denotes a particularly close and trusted companion, one with whom personal matters are shared. The reference to “فُلَانًا” is general, encompassing any corrupting influence—whether a misguided friend, relative, or even Satan himself. These two statements—wishing to have followed the Messenger and wishing never to have befriended the misguided—together illustrate the two fundamental causes of misguidance: neglect of the path of truth and attachment to corrupt companionship. The wrongdoer recognizes that his ruin stemmed precisely from these two elements. He further states: “لَقَدْ أَضَلَّنِی عَنِ الذِّكْرِ بَعْدَ إِذْ جَاءَنِی” Indeed, he led me astray from the reminder after it had come to me. The term “الذِّكْر” here has a broad meaning, encompassing divine revelation, scriptures, and every form of guidance that leads to awareness and awakening. The regret is particularly intense because guidance had already reached him; he had stood at the threshold of truth but was diverted at the final moment. The verse concludes: “وَكَانَ الشَّیْطَانُ لِلْإِنسَانِ خَذُولًا” Satan is ever one who abandons human beings. The term “خذول” is an intensive form, indicating repeated abandonment. Satan lures a person step by step into misguidance, but at the moment of crisis leaves him entirely helpless and alone. The essence of “خذلان” is that one promises assistance but withdraws precisely when it is most needed. Exegetes have differed as to whether this final statement is part of the wrongdoer’s speech on the Day of Resurrection or a Divine comment addressed to all people. Both interpretations are contextually plausible; however, it appears more suitable to regard it as a Divine declaration, serving as a general warning regarding the deceptive nature of Satan. Overall, these verses present a powerful psychological and moral tableau: the combined regret of having abandoned truth and followed corrupt influences, the recognition of misused opportunity, and the ultimate realization that Satan’s companionship leads only to abandonment and ruin.

Influence of Friendship: There is no doubt that, among the formative factors shaping human character and personality, in addition to one’s own will, intention, and desires, many other elements are involved. Among these, the most important and influential factor is one’s friend and companion, because a person inevitably absorbs their influence and acquires most of their thoughts and moral qualities from companions. This reality has been established through intellectual, empirical, and observational evidence. From an Islamic perspective, the impact of companionship is so significant that it is reported from Prophet Sulayman (ʿalayhi al‑salām): “لا تحکموا علی رجل بشیء حتی تنظروا الیٰ من یصاحب، فانما یعرف الرجل باشکالہ و اقرانہ و ینسب الیٰ اصحابہ و اخدانہ” — Do not pass judgment on a person until you have considered his companions, for a person is recognized by his associates and companions (Safīnat al‑Biḥār, vol. 2, p. 27, maddeh “ṣidq”). Amīr al‑Muʾminīn ʿAlī ibn Abī Ṭālib (ʿalayhi al‑salām) states: “و من اشتبہ علیکم امرہ ولم تعرفوا دینہ، فانظروا الیٰ خلطائہ فان کانوا اھل دین اللہ فھو علی دین اللہ، و ان کا نوا علی غیر اللہ فلاحظ لہ من دین اللہ” — If the condition of a person is unclear to you and you cannot ascertain his religion, then observe his associates: if they follow the religion of God, he too follows it; and if they do not, then he has no share in the religion of God (Biḥār al‑Anwār, vol. 74, p. 197). In reality, it often happens that companionship is the most decisive factor in determining a person’s prosperity or ruin. Such friendship may lead one either to the brink of annihilation or to the heights of honor and distinction. These verses and their occasion of revelation clearly demonstrate how a person may attain the heights of felicity and success, yet a single whisper from a misguided companion can plunge him into retrogression and ultimately into the depths of destruction, leading him to intense regret on the Day of Resurrection, where he will bite his hands in anguish and cry out “یا ویلتی”. Numerous traditions in Kitāb al‑ʿIshrah (Ādāb al‑Muʿāsharah) further illustrate how Islam establishes strict conditions and criteria for the selection of companions. In conclusion, two narrations may be cited: Imām Muḥammad al‑Taqī al‑Jawād (ʿalayhi al‑salām) stated: “إیّاك و مصاحبة الشریر فانہ کالسیف المسلول یحسن منظرہ ویقبح اثرہ” — Beware of the companionship of the wicked, for he is like an unsheathed sword, attractive in appearance but dangerous in effect (Biḥār al‑Anwār, vol. 74, p. 198). The Prophet (ṣallā Allāh ʿalayhi wa-ālihi wa-sallam) stated: “اربع یمتن القلب الذنب بالدنب ومجالسة الموتی”، and when asked who the “dead” are, he replied: “کل غنی مترف” — Four things deaden the heart, including repeated sin and keeping the company of the dead; that is, those who are wealthy and absorbed in indulgence (Fiṣāl Ṣadūq, cited in Biḥār al‑Anwār, vol. 74, p. 195).

See ayat 34 for tafseer.

See ayat 34 for tafseer.

See ayat 34 for tafseer.

See ayat 34 for tafseer.

Since the previous verses described the various accusations and objections of obstinate polytheists and disbelievers, in these verses, the first verse mentions the Prophet Muhammad’s distress and complaint about the attitude people had adopted towards the Qur'an. He presented before God: “O Lord! My people have abandoned this Qur'an and turned away from it” (وَقَالَ الرَّسُولُ یَارَبِّ إِنَّ قَوْمِی اتَّخَذُوا ھَذَا الْقُرْآنَ مَھْجُورًا). [Explanatory Note: The verb "قال" is apparently past tense and indicates that the Prophet made this complaint during this worldly life. Most commentators share this view. However, some other scholars, such as Allama Tabatabai (may Allah have mercy on him), in "Al-Mizan," have proposed the idea that this relates to the Day of Judgment, and that the past tense verb here has the meaning of the present tense. Allama Tabarsi (may Allah have mercy on him) also mentioned this possibility in "Majma’ Al-Bayan." Yet, the following verse that consoles the Prophet is evidence that the more popular exegesis is more correct.] The Prophet’s complaint and plea still echo in the atmosphere today, as if he is presenting a case before the Divine Realm against a large segment of the Muslims: O God! These people have completely abandoned the Qur'an, which is the symbol of life and the means of salvation. The Qur'an is the cause of victory and success, movement, and progress. It holds guiding principles for every field of life. Yet, these very people have abandoned the Qur'an so much so that for their civil and criminal laws, they have extended begging hands towards others. If we even now often look towards many Islamic countries, especially those under the cultural influence of the East or West, it will be evident that the Qur’an is given only a formal status as a sacred book. Its words are beautifully recited on broadcast media like radio and television, or Qur'anic verses are adorned on mosque tiles under the banner of architectural art. The Qur'an is recited on occasions such as inaugurating a new house, for protection of travelers, for the healing of the sick, or often merely for gaining rewards. If the Qur'an is ever cited for any evidence, the intention behind it is usually to support previously made decisions through subjective interpretation. Many Islamic countries have extensive madrasas known as “Hifz al-Qur'an” where large numbers of boys and girls are busy memorizing the Qur'an, while their constitutions and laws are derived from non-Islamic countries, unfamiliar with Islam, with ideologies taken either from the East or the West. They use the Qur'an as a cover to conceal their wrongdoings. Yes, the Prophet Muhammad continues to cry out: O Lord! My people have abandoned the Qur'an. They have forsaken the spirit and meanings of the Qur'an, its thought process, and the implementation of its constructive plans. Since the Honorable Prophet faced such hostile behavior from enemies, therefore, Almighty Allah comforts him in the following verse by saying: We have appointed such sinful and criminal enemies for every prophet (وَکَذَلِکَ جَعَلْنَا لِکُلِّ نَبِیٍّ عَدُوًّا مِنْ الْمُجْرِمِینَ). Not only you, but all prophets faced such opposers. There was always some group of criminals opposing and ready to be hostile towards them. But you should know that you are not forsaken; It is enough that your Lord is your guide and helper (وَکَفَی بِرَبِّکَ ھَادِیًا وَنَصِیرًا). Since your guide is the Almighty Lord, their whispers cannot affect you. And since your helper and supporter is God, their conspiracies cannot harm you even a single hair, for His knowledge surpasses all knowledge and His power exceeds all powers and capabilities. In short, declare boldly: "I have thousands of enemies who intend to destroy me; as long as you are my friend, I fear no enemies." In the next verse, indicating another pretext of the criminals, it is said: The disbelievers said, "Why is the Qur'an not revealed all at once to him?" (وَقَالَ الَّذِینَ کَفَرُوا لَوْلاَ نُزِّلَ عَلَیْہِ الْقُرْآنُ جُمْلَةً وَاحِدَةً). Is not all of this from God? Would it not be better if the entire book, from beginning to end, with all its content, were revealed at once so that people would be more aware of its grandeur? What is the reason for the gradual and successive revelation of these verses? Those with shallow thinking, especially when seeking an excuse, will raise this objection about the manner of the Qur'an’s revelation that...Why was this great heavenly Book of the world not revealed all at once, while it is the capital and foundation of all affairs of the Muslims and contains all the political, social, communal, and worship laws? In this way, people would always read it from beginning to end and gain awareness of its contents. It would have been better if the Prophet himself had been fully aware of it as a whole, so that whenever people asked him any question, he could answer immediately. However, in the same verse, this objection is answered: We have sent down the Quran gradually so as to strengthen your heart, and We reveal it to you in stages. (كَذَلِكَ لِنُثَبِّتَ بِہِ فُؤَادَکَ وَرَتَّلْنَاهُ تَرْتِیلًا) Because these people are unaware of this reality, they raise such objections. However, what relation does the gradual revelation of the Quran have with the strengthening of the Prophet’s and the believers’ hearts? This is a detailed and interesting discussion which will be presented in the points at the end of these very verses. Then, to further reinforce the above answer, it is stated: They do not bring any similitude to you, nor do they make your invitation weak, except that We bring you the truth and the best explanation, which refutes their weak arguments decisively. (وَلاَیَاْتُونَکَ بِمَثَلٍ إِلاَّ جِئْنَاکَ بِالْحَقِّ وَاَحْسَنَ تَفْسِیرًا) These envious enemies and bigoted, stubborn polytheists, through some of their objections, had concluded that, because of these attributes, this Book, and these programs, (may Allah protect us) Muhammad and his companions were wrong. And since mentioning such foolish thoughts and conversations in the same manner was not befitting a fluent and eloquent Book like the Quran, therefore in this last verse, the Lord of the worlds responds to them without mentioning their speech explicitly. Those who will be gathered on their faces and cast into Hell, that will be the worst place for them, and they themselves will be the most misguided people. (الَّذِینَ یُحْشَرُونَ عَلَی وُجُوھِھِمْ إِلَی جَھَنَّمَ اُوْلَئِکَ شَرٌّ مَکَانًا وَاَضَلُّ سَبِیلًا) The truth is that the outcome of human plans will be made clear there. Some people will be those who have lofty stature and faces shining like the moon, entering Paradise with swift steps. Their counterparts will be those whose faces will be covered with dust, and the angels of torment will drag them into Hell. These two contrasting and different ends alone will show who were the misguided and evil, and who were the fortunate and rightly guided.

In interpreting the phrase “جعلنا لکل نبی عدواً”, several important considerations arise. At first glance, it may appear that the statement attributes the creation of the enemies of prophets directly to God, as though He intended to comfort the Prophet of Islam by saying that just as you have enemies, every prophet had enemies appointed by Us. However, such an apparent attribution could seem inconsistent both with Divine wisdom and with the principle of human free will. Exegetes have offered multiple explanations to address this issue. A fundamental clarification is that, from one perspective, all human actions can be attributed to the Divine order, since they occur within the framework established by God. In this sense, even the existence of enemies of the prophets may be ascribed to Him without implying determinism or negating human agency. Just as the actions of prophets are not compromised by such attribution, neither does it imply compulsion in the case of their adversaries. Furthermore, the existence of powerful opposition and hostility toward the prophets serves a constructive role. It strengthens the resolve of believers, encouraging them to act with greater determination, perseverance, and commitment. In this way, it also functions as a means of testing humanity at large. This concept is paralleled in Surah al‑An‘ām (112): “وَکَذَٰلِکَ جَعَلْنَا لِکُلِّ نَبِیٍّ عَدُوًّا شَیَاطِینَ الْإِنسِ وَالْجِنِّ یُوحِی بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا” The verse indicates that, just as flowers are accompanied by thorns, so too the presence of righteous individuals entails the existence of corrupt ones, each fulfilling its role within the broader scheme of moral testing. Another interpretation suggests that “جعلنا” refers to the consequences of the prophetic mission itself. The commands, prohibitions, and reformative programs introduced by the prophets inevitably provoke opposition among certain individuals, leading them to become adversaries. Since these commands originate from God, the opposition arising from them may also be attributed to Him in this indirect sense. A third explanation highlights that some individuals, due to persistent prejudice, obstinacy, and immersion in sin, become so removed from guidance that God seals their hearts, rendering them blind and deaf to truth. Consequently, they assume hostility toward the prophets. However, the underlying causes of this condition originate from their own choices and actions. These interpretations are not mutually exclusive. Rather, they may be understood collectively within the broader meaning of the verse, which encompasses the interplay of Divine order, human free will, moral testing, and the inevitable emergence of opposition to truth.

Why is the gradual revelation of the Qur’an? It is correct that according to some narrations (and even the apparent meaning of some verses), the Qur’an was revealed twice: once in the form of an "instantaneous revelation" which occurred on the Night of Qadr when it was revealed simultaneously on the heart of the Prophet Muhammad (peace be upon him), and a second time in the form of "gradual revelation," which continued over a period of 23 years. There is no doubt that the form of revelation that gained acceptance and through which the Prophet and others came into contact was the "gradual revelation." This very mode of revelation became the cause of objection from cunning enemies who questioned why the Qur’an was not revealed all at once and why it was not presented in its entirety to the people at once, so that they could acquire complete knowledge of it and leave no room for doubt or suspicion. But, as we see, the Glorious Qur’an has given a brief yet comprehensive answer by saying, "كذلك لنثبت به فؤادك" ("Thus, We strengthen your heart thereby"). The more it is pondered over, the clearer the effects of the gradual revelation of the Qur’an become. 1. There is no doubt that regarding the reception of revelation and conveying it to the people, if the Qur’anic teachings are revealed gradually and according to necessity, and each teaching finds a witness and real-life example, it will be very effective. The principles of training also demand that those under training should proceed step-by-step, and a separate program should be arranged for each day so that they start from a lower stage and reach the higher ranks. Such a program is very engaging and profound both for the speaker and the listener. 2. Fundamentally, those who objected to the Qur’an in this way were unaware of the reality that the Qur’an is not a classical book that discusses a single topic or a particular kind of knowledge. Rather, it is a revolutionary nation’s comprehensive system of life which provides guidance in every aspect of life. Many Qur’anic verses were revealed with historical context in mind. This happened during battles such as Badr, Uhud, Ahzab, and Hunayn. In these instances, the verses revealed spoke about the rules of warfare or their consequences. Should it then have been compiled all in one place and presented to the people at once? In other words, the Glorious Qur’an is a collection of commandments and prohibitions, laws and regulations, history and admonition, and strategic and military instructions for the Muslim community facing various wartime and peacetime events. It is a book that explains all its matters, even general principles, according to the circumstances and commands their implementation. Because if it had been revealed all at once and precompiled, it would be like a great leader presenting all his declarations, statements, commands, and prohibitions on a single day while they are supposed to be adapted to various occasions. Could anyone rationally consider such an action sensible? 3. The gradual revelation of the Qur’an was in fact a means of continuous connection of the Prophet with the revelation. This continuous connection strengthened his heart and firmly established his resolve, which had a very clear and undeniable effect on his training programs. 4. The concept of revelation indicates the continuity of the Prophethood and mission of the Prophet, which left no room for enemies to claim that Allah sent him for one day only and now does not inquire about him. As recorded in Islamic history, in the early days of prophethood, when the revelation was delayed once, various rumors started among opposition circles; to refute these, Surah "الضحى" (Ad-Duha) was revealed. 5. Suppose it were insisted that the entire Qur’an should have been revealed at once; then it must also be accepted that all its injunctions should have been implemented at once, otherwise there would have been no benefit or significance. It would have been very difficult, for example, if all commands—whether prayer, zakat, jihad, or any other obligation—had to be followed immediately, or if all prohibitions—whether minor or major—had to be avoided all at once. Many people might have abandoned Islam due to this difficulty. Therefore, it is better that it was revealed gradually and acted upon gradually. Such programs should steadily be actualized and become acceptable to the people, and if any questions or discussions arise, they too should be presented, and their answers should be given. 6. Another benefit of the gradual revelation is that the grandeur of the Qur’an and its miracles became clearer day by day because whenever a verse was revealed on any occasion, that in itself was proof of the Qur’an’s grandeur and miraculous nature. As such events occurred repeatedly, the glory and miracle of the Qur’an were increasingly illuminated, and its impact in people’s hearts grew stronger.

The Meaning of Tartīl in the Recitation of the Qur’an: The term “ترتیل” is derived from the root “رتل” (on the pattern of “قمر”), which conveys the meaning of orderliness and arrangement. For this reason, in Arabic usage, a person whose teeth are well‑aligned and orderly is described as “رتل الاسنان”. By extension, the term tartīl is applied to speech that is delivered in a sequential and organized manner, as well as to verses that are revealed or recited with structure and coherence. Thus, the phrase “و رتلناہ ترتیلا” indicates that although the Qur’an was revealed gradually over a span of twenty‑three years, this gradual revelation was governed by a precise system of order and arrangement, through which it penetrated hearts and minds and profoundly influenced them. Noteworthy traditions have been transmitted concerning the interpretation of tartīl. In Tafsīr Majmaʿ al‑Bayān, it is reported that the Prophet said to Ibn ʿAbbās: “اذا قرأت القرآن فرتلہ ترتیلا” — when you recite the Qur’an, recite it with tartīl. Ibn ʿAbbās asked: what is tartīl? The Prophet replied: “بیّنه تبییناً، ولا تنثرہ نثر الدغل (الرمل) ولا تھذہ ہذّ الشعر، قفوا عند عجائبہ، و حرکوا به القلوب، ولا یکونن هم احدكم آخر السورة” — articulate its letters and words distinctly; do not scatter it like dry dates or grains of sand, nor recite it hastily like poetry; pause at its wondrous passages, reflect upon them, and allow hearts to be moved by it; your intention should not merely be to reach the end of the sūrah. This emphasis indicates that the primary objective of recitation is reflection and comprehension rather than mere completion. A similar narration is reported in Uṣūl al‑Kāfī from Amīr al‑Muʾminīn (ʿalayhi al‑salām) (Uṣūl al‑Kāfī, vol. 2, p. 449, Bāb Tartīl al‑Qur’ān bi al‑Ṣawt al‑Ḥasan). From Imām Jaʿfar al‑Ṣādiq (ʿalayhi al‑salām), it is also narrated: “الترتیل ان تتمکث بہ و تحسن بہ صوتک، واذا مررت بآیة فیھا ذکر النار فتعوذ باللہ من النار و اذا مررت بآیة فیھا ذکر الجنة فاسأل اللہ الجنة” — tartīl consists in reciting the verses deliberately and with a pleasant voice; when one encounters verses referring to the Fire, one should seek refuge in Allah, and when encountering verses referring to Paradise, one should ask Allah for it (Majmaʿ al‑Baḥrayn, maddeh “ratl”). These narrations make clear that tartīl entails clarity, deliberation, reflection, and spiritual engagement with the meanings of the Qur’an, rather than rapid or inattentive recitation.

Interpretation of “يُحْشَرُونَ عَلَىٰ وُجُوهِهِمْ إِلَىٰ جَهَنَّمَ”: A question arises regarding the meaning of the “gathering of sinners on their faces.” Exegetes have offered various interpretations of this expression. Some have understood it in its literal sense, stating that this criminal group will indeed be cast down on their faces, and angels will drag them toward Hell. From one perspective, such a punishment symbolizes their humiliation and disgrace, since in worldly life they were characterized by arrogance, pride, and self‑admiration. From another perspective, it represents their misguidance in a concrete form, because a person dragged in such a condition is unable to see what lies ahead or to remain aware of what is occurring around him. Other exegetes, however, have interpreted the phrase figuratively. Some have argued that it is a metaphor for the inward attachment of these individuals to worldly life. In this sense, since their hearts remain bound to the world, they are dragged toward Hell in consequence of that attachment. According to this interpretation, the phrase “عَلَىٰ وُجُوهِهِمْ” effectively represents the cause underlying their condition. Others have suggested that it resembles a figurative expression found in Arabic usage, such as “مَرَّ عَلَىٰ وَجْهِهِ”, meaning that a person proceeds without awareness of direction, having no understanding of where he is going. Nevertheless, when there is no compelling evidence necessitating a figurative interpretation, the apparent and literal meaning remains more appropriate.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

Neglect of Lessons of Admonition: In these verses, God seeks—on the one hand, to console and reassure His Prophet and the believers, and on the other, to admonish those scheming polytheists whose objections have already been mentioned—by drawing attention to the history of past nations and their instructive fate. In particular, six nations are mentioned (the people of Pharaoh, the people of Noah, the people of ʿĀd, Thamūd, the companions of al‑Rass, and the people of Lot), and their ultimate end is presented as a lesson of admonition. It is stated: “وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَا مَعَهُ أَخَاهُ هَارُونَ وَزِيرًا”. We gave Mūsā the divine scripture and appointed his brother Hārūn as his assistant. Since they were entrusted with the immense responsibility of confronting Pharaoh, this transformative mission required their joint effort so that the movement might reach its intended success. It was then said: “فَقُلْنَا اذْهَبَا إِلَى الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا”. Go to the people who denied Our signs. These people had not only rejected the signs within creation and within themselves, but had also disregarded the teachings of previous prophets. Despite the persistent efforts of Mūsā and Hārūn and the manifestation of clear miracles, they chose disbelief, whereupon “فَدَمَّرْنَاهُمْ تَدْمِيرًا” — they were utterly destroyed. The term “تدمیر” denotes a remarkable and overwhelming destruction, and the drowning of the people of Pharaoh in the turbulent waters of the Nile remains one of the striking events in human history. Similarly, it is stated regarding the people of Noah: “وَقَوْمَ نُوحٍ لَمَّا كَذَّبُوا الرُّسُلَ أَغْرَقْنَاهُمْ وَجَعَلْنَاهُمْ لِلنَّاسِ آيَةً”. When they denied the messengers, We drowned them and made them a sign for all people. The expression “كَذَّبُوا الرُّسُلَ” signifies not only the denial of one messenger but, in principle, the rejection of all, since the essential message of the prophets is unified; thus rejecting one equates to rejecting all. Further, “وَعَادًا وَثَمُودَ وَأَصْحَابَ الرَّسِّ وَقُرُونًا بَيْنَ ذَلِكَ كَثِيرًا”. The peoples of ʿĀd, Thamūd, the companions of al‑Rass, and many other generations were also destroyed. The people of ʿĀd were the community of Hūd (ʿalayhi al‑salām), and the people of Thamūd were the community of Ṣāliḥ (ʿalayhi al‑salām), while the term “قُرُون” denotes successive generations or communities living in a given period. It is further stated: “وَكُلًّا ضَرَبْنَا لَهُ الْأَمْثَالَ” — each of them was given clear illustrations and admonitions. They were warned, instructed, and presented with examples and histories of earlier peoples, yet when none of these proved effective, “وَكُلًّا تَبَّرْنَا تَتْبِيرًا” — each was utterly annihilated. Finally, reference is made to the ruins of the people of Lot, which lay along the route toward Syria and stand as a living testimony to the catastrophic end of those steeped in sin and corruption: “وَلَقَدْ أَتَوْا عَلَى الْقَرْيَةِ الَّتِي أُمْطِرَتْ مَطَرَ السَّوْءِ أَفَلَمْ يَكُونُوا يَرَوْنَهَا”. They passed by the town upon which the rain of evil had fallen; did they not observe it? They did indeed observe it, yet they failed to derive any lesson: “بَلْ كَانُوا لَا يَرْجُونَ نُشُورًا”. The root of their indifference lies in their denial of resurrection. They regard death as the end of existence, and any belief they may hold regarding the Hereafter is weak and ineffective. As a result, this belief exerts no influence upon their conduct. They treat worldly life as mere play and are concerned solely with fleeting desires and momentary pleasures, without reflection upon ultimate consequences.

Who are “اصحاب الرس”? The word “رس” essentially denotes something slight or faint in impact. For example, one may say: “رس الحدیث فی نفسی” (I remember only a small part of what was said), or “وجد رساً من حمی” (he felt a slight trace of fever within himself) (Mufradāt Rāghib). Some exegetes hold that “رس” means “a well”. Regardless of the precise lexical meaning, this group was given this designation either because only faint traces of them remained, or because they were associated with numerous wells, or because they were destroyed when the water of their wells dried up. There are divergent opinions among historians and exegetes as to their identity: (1) Many maintain that the companions of al‑Rass were a tribe in the region of Yamāmah. A prophet named Ḥanẓalah was sent to them, but they rejected him and cast him into a well. Some reports indicate that they filled the well with spears and sealed it with stones, resulting in his martyrdom (Aʿlām al‑Qur’ān, p. 149). (2) Others suggest that they were contemporaries of Prophet Shuʿayb (ʿalayhi al‑salām), who were idol worshippers, possessed large herds, and depended on numerous wells, including a major well called “Rass” whose drying up led to their destruction. (3) Some state that “Rass” was the name of a settlement in Yamāmah inhabited by remnants of the people of Thamūd, who perished due to their rebellion. (4) Others consider them to have been ancient Arab tribes living between Syria and the Ḥijāz (Sharḥ Nahj al‑Balāghah, Ibn Abī al‑Ḥadīd, vol. 10, p. 94). (5) Some exegetes identify them as remnants of the peoples of ʿĀd and Thamūd, linking them to Surah al‑Ḥajj (45): “وَبِئْرٍ مُّعَطَّلَةٍ وَقَصْرٍ مَّشِیدٍ” and placing them in the region of Ḥaḍramawt. This view is favored by al‑Thaʿlabī in ʿArāʾis al‑Tījān. Others, familiar with the term “Aras”, have equated “Rass” with “Aras” (a region north of Azerbaijan). (6) Al‑Ṭabrisī in Majmaʿ al‑Bayān, Fakhr al‑Dīn al‑Rāzī in Tafsīr Kabīr, and al‑Ālūsī in Rūḥ al‑Maʿānī report among their possibilities that they were inhabitants of Antioch, whose prophet was named Jīb Bukhār. (7) In ʿUyūn Akhbār al‑Riḍā, a lengthy report is transmitted from Amīr al‑Muʾminīn ʿAlī (ʿalayhi al‑salām), summarized as follows: they were a people who worshipped a pine tree, calling it the “king of trees”, which had been planted by Yāfith, son of Nūḥ, after the Flood, near a river called “Rass”. They established twelve cities along this river, each named after what later became the names of the twelve months of the Persian calendar (Ābān, Ādhar, Dey, Bahman, Isfand, Farvardīn, Ordībehesht, Khordād, Tīr, Mordād, Shahrīvar, and Mehr). They revered the tree, cultivated its seeds, and devoted a canal exclusively to its irrigation, forbidding others from drinking its water under threat of death. Each month, they observed a ritual festival at one of these cities, gathering around the tree, offering sacrifices, and prostrating themselves while weeping. In the month of Isfand, they gathered collectively for twelve days in their central capital, performing elaborate rites. When they reached the height of their idolatry, God sent a prophet from among Banī Isrāʾīl to guide them toward monotheism, but they rejected him. He prayed for the destruction of the tree, which subsequently withered. Interpreting this as an affront to their deities, they resolved to kill him by casting him into a deep well and sealing it until he perished. Consequently, God destroyed them for their wrongdoing (ʿUyūn Akhbār al‑Riḍā; summarized in Tafsīr al‑Mīzān, vol. 15, p. 237). Several indications support this account. The separate mention of “اصحاب الرس” alongside ʿĀd and Thamūd suggests that they were distinct from the remnants of those earlier peoples. Likewise, the absence of substantial historical record within Arabian sources makes it unlikely that they belonged to the immediate Arabian milieu. Additionally, this narration aligns, to some extent, with other interpretations—for instance, the association with wells or with agrarian and pastoral life. It is also reported from Imam Jaʿfar al‑Ṣādiq (ʿalayhi al‑salām) that their women had fallen into moral corruption, including same‑sex practices (al‑Kāfī; cited in Nūr al‑Thaqalayn, vol. 4, p. 19), which does not contradict the aforementioned account. Finally, a passage in Nahj al‑Balāghah (khutbah 180) suggests that more than one prophet was sent to them, as ʿAlī (ʿalayhi al‑salām) states: “أین أصحاب مدائن الرس الذین قتلوا النبیین و أطفؤوا سنن المرسلین…” indicating that they killed multiple prophets and extinguished the traditions of the messengers. This does not contradict the earlier narration, as it may refer to a broader period of their history in which multiple envoys were rejected.

Some Trembling Lessons: The six groups mentioned in the above verses are: The people of Pharaoh, the biased people of Noah, the powerful people of ‘Aad and Thamud, the sinful people of Al-Rass, and the people of Lot. Each of these nations was afflicted by some kind of intellectual or moral deviation, which resulted in their misfortune. The people of Pharaoh were oppressive, tyrannical, imperialistic, colonial, and selfish. As we know, the nation of Noah was also quarrelsome, arrogant, and possessed a sense of superiority. The people of ‘Aad and Thamud were proud of their strength. The people of Al-Rass were involved in sexual depravity, especially their women who were afflicted with homosexuality, while the people of Lot committed the heinous act of sodomy. Each of these nations had deviated from the path of monotheism and was lost in misguidance. The Holy Qur’an warns the polytheists of the time of the Prophet Muhammad PBUH & His Pure Progeny and indeed the people of every era that no matter how powerful you become, no matter how much authority is in your hands, no matter how wealthy and prosperous your life is, your polytheism, tyranny, corruption, and sinfulness will ultimately bring about your destruction. The very means of your success will in truth become the instruments of your demise. The followers of Pharaoh and the people of Prophet Noah were destroyed by water, which is the source of life for all living beings. The people of ‘Aad were destroyed by a storm and a violent wind, which in specific forms is the essence of life. The destruction of the people of Thamud occurred through thunderous clouds that struck with lightning; the people of Lot were destroyed by stones that rained down from the sky, or according to some commentators, volcanic mountains fell upon them. The people of Al-Rass, according to the aforementioned narration, were consumed by a fire that emerged from the earth and a flame that descended from the sky, so that these arrogant people might be brought to their senses and follow the path of God, justice, and piety.

See ayat 44 for tafseer.

See ayat 44 for tafseer.

See ayat 44 for tafseer.

Misguidance More Severe than Animals: It is noteworthy that the Qur’an, in this sūrah, does not present the arguments of the polytheists in a single continuous passage; rather, it mentions a portion of their claims, responds to them, offers admonition, and then introduces another portion. This pattern continues throughout. In the present verses, the reasoning of the polytheists, their conduct toward the Prophet, and their reaction to the invitation of Islam are described. It is first stated: whenever they saw you, their primary response was to ridicule you and mockingly say: “is this the one whom Allah has sent as a messenger?” (وَإِذَا رَاَوْکَ إِنْ یَتَّخِذُونَکَ إِلاَّ ھُزُوًا اَھَذَا الَّذِی بَعَثَ اللهُ رَسُولًا). The expression “ھزواً” is used in the sense of mockery, and the use of “ھٰذا” reflects their contempt and attempt to demean the Prophet. They regarded his claim as exaggerated and his message as absurd. It must be emphasized that the Prophet had lived among them for forty years prior to his mission, during which his integrity, truthfulness, and wisdom were widely acknowledged. However, when the interests of the leaders of disbelief were threatened, they disregarded all these virtues and resorted to ridicule, even accusing him of madness, despite the clear proofs and evidences he presented. The Qur’an then records their own statement: “إِنْ کَادَ لَیُضِلُّنَا عَنْ آلِھَتِنَا لَوْلاَاَنْ صَبَرْنَا عَلَیْھَا”. They claimed that, had they not remained firm upon the worship of their deities, there was a real danger that he would lead them astray and sever their connection with those deities. In response, the Qur’an decisively states: “وَسَوْفَ یَعْلَمُونَ حِینَ یَرَوْنَ الْعَذَابَ مَنْ اَضَلُّ سَبِیلًا”. They will soon come to know, when they witness the punishment, who is truly misguided. This punishment may refer to the Hereafter, as held by many exegetes including al‑Ṭabrisī in Majmaʿ al‑Bayān, or it may refer to worldly punishment, such as the defeat at the Battle of Badr, as noted by al‑Qurṭubī; it is also possible that both are intended. An interesting contradiction appears in their statements: on the one hand, they mock the Prophet and his mission, suggesting that he is insignificant; on the other hand, they express concern that his message might lead them away from their beliefs, implying that they regarded his influence as substantial. Such inconsistency is characteristic of obstinate and irrational opposition. It is often observed that opponents of truth resort to mockery as a strategy to dismiss what they inwardly fear or recognize as a real threat. The Qur’an then provides a deeper explanation of the cause of their rejection: “اَرَاَیْتَ مَنْ اتَّخَذَ إِلَھَہُ ھَوَاہُ”. Have you considered the one who takes his desires as his deity? “اَفَاَنْتَ تَکُونُ عَلَیْہِ وَکِیلًا”. Can you then be responsible for guiding such a person? Their rejection is not due to any ضعف or doubt in the message, but because they follow their desires rather than reason and truth. Exegeses of “اَرَاَیْتَ مَنْ اتَّخَذَ إِلَھَہُ ھَوَاہُ” vary. Some interpret it as meaning that their true “idol” is their whims and desires, which govern all their actions. Others suggest that it refers to their irrational selection of objects of worship, choosing whatever appears attractive—a stone or tree—and venerating it without any rational basis. A reported narrative supports this: during a period of famine, some individuals among the Arabs would select a visually pleasing stone or tree and begin worshipping it, naming it “the stone of fortune,” offering sacrifices, and even seeking remedies from it. Such behavior demonstrates that idolatry itself arises from unrestrained desires and irrational inclinations. Thus, these interpretations are not contradictory; rather, idolatry is itself a manifestation of submission to desire, and the arbitrary selection of idols reflects the same underlying impulse. Finally, the Qur’an presents a third response: “اَمْ تَحْسَبُ اَنَّ اَکْثَرَھُمْ یَسْمَعُونَ اَوْ یَعْقِلُونَ”. Do you think that most of them hear or understand? “إِنْ ھُمْ إِلاَّ کَالْاَنْعَامِ بَلْ ھُمْ اَضَلُّ سَبِیلًا”. They are like cattle; rather, they are even more misguided. The implication is that a human being should either use his own intellect (“یعقلون”) or at least listen to those who possess understanding (“یسمعون”). These people do neither. Animals, at least, are not expected to reason, whereas human beings possess intellect and awareness but fail to employ them. Hence, they fall into a lower state than animals. It is also significant that the expression “اَکْثَرَھُمْ” (most of them) is used, rather than a universal statement, indicating that some among them might still be capable of awakening when guidance reaches them. This reflects the Qur’anic adherence to justice and precision in its judgments, acknowledging that even within misguided communities, exceptions may exist.

Worship of Desire and Its Painful Consequences: There is no doubt that human beings possess various desires and impulses, all of which are essential for life, including emotions such as anger and the striving for perfection, which have been placed within human nature. What is crucial, however, is that these impulses do not exceed their proper limits. When they do, instead of remaining obedient servants of reason, they imprison it and rise in rebellion and domination, ultimately gaining control over the entire human being and seizing authority. This condition is termed the worship of desires (hawā‑parastī), which is more dangerous than all forms of idol worship; indeed, idol worship itself originates from it. For this reason, the Prophet of Islam declared the “idol of desire” to be the greatest and worst of all idols, stating: “ما تحت ظل السماء من إلٰه یعبد من دون الله اعظم عند الله من هوٰی متّبع” — there is no idol under the sky greater in the sight of God than the desire that is followed (al‑Mīzān, vol. 15, p. 257, citing Tafsīr al‑Durr al‑Manthūr). In another narration, an Islamic authority states: “ابغض اله عبد علی وجه الارض الهوٰی” — the most detestable idol worshipped on earth is desire. Upon deeper reflection, this reality becomes evident, as the pursuit of desire is the source and precursor of heedlessness. The Qur’an says: “ولا تطع من اغفلنا قلبه عن ذکرنا و اتبع هواه” (al‑Kahf, 28) — do not obey the one whose heart We have made heedless of Our remembrance and who follows his desire. Similarly, desire is the origin of disbelief and lack of faith, as indicated in the verse: “فلا یصدنک عنها من لا یؤمن بها و اتبع هواه” (Ṭā Hā, 16) — let not the one who does not believe in it and follows his desire divert you from it. Furthermore, desire leads to the worst forms of misguidance: “و من اضل ممن اتبع هواه بغیر هدی من الله” (al‑Qaṣaṣ, 50). It also stands in opposition to truth and diverts one from the straight path: “فاحكم بین الناس بالحق و لا تتبع الهوٰی فیضلک عن سبیل الله” (Ṣād, 26). Desire also prevents the establishment of justice: “فلا تتبعوا الهوٰی ان تعدلوا” (al‑Nisāʾ, 135). Finally, if the heavens and the earth were to function according to human desires, the entire order of existence would collapse: “و لو اتبع الحق اهواءهم لفسدت السماوات و الارض و من فیهن” (al‑Mu’minūn, 71). Islamic traditions reinforce this point with striking expressions. ʿAlī (ʿalayhi al‑salām) states: “اشقٰی من انخدع لهواه و غروره” — the most wretched person is one deceived by his desires and vanity (Nahj al‑Balāghah, khutbah 86). He also says: “الهوٰی عدوّ العقل” — desire is the enemy of reason (Ghurar al‑Ḥikam, no. 265), and “الهوٰی اسّ المحن” — desire is the foundation of all afflictions (Ghurar al‑Ḥikam, no. 1048). Furthermore, “لا دین مع هوٰی” and “ولا عقل مع هوٰی” (Ghurar al‑Ḥikam, nos. 10531, 10541) — there can be no religion or intellect alongside unchecked desire. In summary, where uncontrolled desire prevails, neither religion nor intellect remains; instead, misfortune, suffering, and corruption dominate. Practical experience, both personal and historical, confirms these truths. There are individuals who, by following their desires for even a brief moment, suffer lifelong consequences. Likewise, many young people, driven by unchecked desire, fall into destructive habits and moral deviation, losing their dignity and usefulness to society. History also records individuals who, in pursuit of their desires, have caused the destruction of thousands or even millions of lives. This principle admits no exception, not even among the apparently pious. The example of Balʿam Bāʿūrā, who fell from a lofty spiritual position due to following his desires, is cited in “أعراف, 176”. Thus, it is not surprising that the Prophet and ʿAlī (ʿalayhi al‑salām) warned: “ان اخوف ما اخاف علیکم اثنان اتباع الهوٰی و طول الامل...” — the most dangerous threats to you are the pursuit of desire and prolonged hopes; desire obstructs truth, and long hopes lead to forgetfulness of the Hereafter (Safīnat al‑Biḥār, vol. 2, p. 728; Nahj al‑Balāghah, khutbah 42). In contrast, abstaining from desires is presented in the Qur’an and hadith as the key to salvation. The Qur’an states: “و اما من خاف مقام ربہ و نهی النفس عن الهوٰی فان الجنة هی المأوٰی” (an‑Nāziʿāt, 40–41) — whoever fears his Lord and restrains the soul from desire, Paradise shall be his abode. ʿAlī (ʿalayhi al‑salām) also states: “اشجع الناس من غلب هواه” — the bravest person is the one who overcomes his desires (Safīnat al‑Biḥār, vol. 1, p. 689). Numerous accounts of the righteous, scholars, and saints demonstrate that their attainment of lofty spiritual ranks was primarily due to their resistance to desires—an achievement unattainable by ordinary means.

Why Are They More Misguided than Animals? In the preceding verses, in order to emphasize the gravity of the matter, it is first stated that those whose deity is their own desires are like cattle. It is then further stated that they are, in fact, even more misguided than them. A similar expression appears in Surah al‑Aʿrāf (172), where it is explained that the people of Hell reach such an end because they fail to use their sight, hearing, and intellect: “اُولٰئِکَ کَالْاَنْعَامِ بَلْ ھُمْ اَضَلُّ”. Although their being more misguided than animals is clear in general terms, exegetes have offered detailed explanations, which may be summarized and analytically presented as follows: First, if animals are unable to understand, hear, or see in a reflective sense, it is because they lack such capacity. However, how unfortunate is the human being who possesses within himself the capacity for all forms of perfection, to the extent that he may become the vicegerent of God on earth, yet degrades himself to such a level that he descends below the rank of animals. He squanders all his potential, falls from the مقامِ مسجود الملائکہ, and casts himself into the humiliating depths associated with satanic forces. This represents a level of misguidance beyond measure. Second, animals are not subject to detailed accountability, nor are they liable to reward and punishment, whereas human beings are accountable for their deeds. The misguided among them will bear the burden of their actions and face exact recompense without diminution or excess. Third, animals serve human beings in many beneficial ways, fulfilling various roles. In contrast, rebellious and corrupt human beings not only fail to contribute positively but actively generate hardship, suffering, and danger for others. Fourth, animals, even when harmful, pose only limited danger. By contrast, arrogant and desire‑driven individuals may ignite wars and conflicts that destroy thousands or even millions of lives, thereby causing destruction on a vast scale. Fifth, although animals do not possess formal systems of law or ethical codes, they follow the instinctive order set by their natural disposition. However, the arrogant human being disregards both natural (takwīnī) laws and revealed (tashrīʿī) guidance, elevating personal desire above all forms of order and regulation. Sixth, animals do not attempt to justify their actions—whether they act in accordance with their nature or otherwise, they proceed without rationalization. In contrast, the self‑centered and desire‑driven human being often justifies even his gravest crimes, presenting them as acts of duty, righteousness, or necessity. From this perspective, nothing in the world is more dangerous or harmful than a human being who follows desire without faith or restraint. For this reason, such individuals are described in Surah al‑Anfāl (22) as “شرّ الدواب” — the worst of all living beings. This expression succinctly captures the depth of their deviation and the severity of their condition.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

Movement of Shadow: In these verses, several fundamental aspects of Divine نعمت are presented as manifestations of tawḥīd and as signs leading to knowledge of God. The phenomena mentioned—such as shadow, night, sleep, daylight, winds, rainfall, the revival of barren land, and the sustenance of humans and animals—are introduced in a manner that invites reflection and brings one closer to recognition of the Creator. Since the preceding discussion primarily concerned the مشرکین, the connection between these verses and the earlier discourse is evident. It is first stated: “اَلَمْ تَرَی إِلَی رَبِّکَ کَیْفَ مَدَّ الظِّلَّ” — have you not observed how your Lord has extended the shadow? “وَلَوْ شَاءَ لَجَعَلَہُ سَاکِنًا” — and had He willed, He could have made it motionless. This passage refers to the dynamic and expanding nature of shadow as a blessing. Shadow is not static; it is continually shifting and moving. Exegetes have differed as to what specific form of shadow is intended. Some interpret it as the shadow between dawn and sunrise, a period marked by calm and subtle illumination; others consider it to be the shadow of the night, caused by the earth obstructing sunlight, forming a conical darkness; while others refer it to the shadow cast after noon that gradually lengthens. However, the subsequent phrase “ثُمَّ جَعَلْنَا الشَّمْسَ عَلَیْہِ دَلِیلًا” indicates that the shadow is understood in relation to the sun, suggesting that the first interpretation is most appropriate. Shadow, in principle, is dependent upon light. It arises when light encounters objects it cannot penetrate, thereby creating a diminished illumination on the opposite side. Thus, not only is shadow distinguished from light through opposition, but its very existence is contingent upon light itself. It is then stated: “ثُمَّ قَبَضْنَاہُ إِلَیْنَا قَبْضًا یَسِیرًا” — We gradually withdraw it. This refers to the observable phenomenon whereby the shadow recedes slowly as the sun rises, reaching its minimum at midday. This gradual process reflects Divine wisdom, for an abrupt transition between light and darkness would be detrimental to living beings. The term “یَسِیرًا” indicates both gradualness and the ease with which God governs this system. Human life depends equally on light and shadow. Continuous light would be destructive, while perpetual shadow would result in stagnation and lifelessness. The alternation between the two creates balance and sustains life. This principle is further emphasized in Surah al‑Qaṣaṣ (71–73), where the alternation of night and day is described as a Divine mercy enabling rest and activity. Following the mention of shadow, the Qur’an elaborates on related blessings: “وَہُوَ الَّذِی جَعَلَ لَکُمُ اللَّیْلَ لِبَاسًا” — He has made the night as a covering. The metaphor of “لباس” suggests that darkness envelops and protects all things much like a garment. It then states: “وَالنَّوْمَ سُبَاتًا” — and sleep as a means of rest. The root “سبت” implies cessation; during sleep, bodily activities are reduced, allowing the restoration of energy, while vital processes such as breathing and circulation continue. Proper sleep restores physical strength and calms the nervous system, whereas prolonged deprivation leads to harm. Next, it is stated: “وَجَعَلَ النَّھَارَ نُشُورًا” — He has made the day for activity and revival. The term “نشور” suggests spreading out or re‑emergence, comparable to resurrection, as human beings disperse for their daily activities upon awakening. A reported supplication attributed to the Prophet expresses this meaning: “الحمد للہ الذی احیانا بعد ما اماتنا و الیہ النشور” (Tafsīr al‑Qurṭubī, vol. 7, p. 4455), emphasizing the parallel between waking from sleep and revival after death. The alternation of night and day influences not only human beings but all living entities. With the rising of the sun, activity and vitality increase across the natural world, while sunset initiates rest and stillness. Even plants exhibit patterns of activity and dormancy corresponding to light and darkness. The passage then introduces another essential blessing: “وَہُوَ الَّذِی اَرْسَلَ الرِّیَاحَ بُشْرًا بَیْنَ یَدَیْ رَحْمَتِہِ وَاَنزَلْنَا مِنَ السَّمَاءِ مَاءً طَھُورًا” — He sends the winds as heralds of His mercy and sends down pure water from the sky. Winds play a preparatory role in carrying clouds and distributing rainfall. Without them, evaporated moisture from oceans would not reach arid lands. The plural “الرِّیاح” suggests the variety of wind patterns that collectively sustain this system. The term “طَھُورًا” indicates water that is both pure in itself and purifying for other things. Water not only sustains life but possesses cleansing properties, dissolving impurities and maintaining health. It is further stated: “لِنُحْیِیَ بِہِ بَلْدَةً مَیْتًا” — through it We revive dead land, and “وَنُسْقِیَہُ مِمَّا خَلَقْنَا اَنْعَامًا وَاَنَاسِیَّ کَثِیرًا” — We give it to drink to cattle and to many human beings. Thus, these verses collectively present a comprehensive system of interrelated natural phenomena—shadow, light, night, day, wind, and water—all functioning in precise harmony. Through contemplation of these processes, the human being is directed toward recognition of Divine wisdom, mercy, and unity.

Many Animals and Human Beings: In this passage, reference is made specifically to livestock and numerous human beings, although, in reality, all animals and human beings benefit from rainwater. The particular mention here is understood to point toward nomadic populations who reside in deserts and wilderness areas, where no independent sources of water are available. Such communities depend entirely and directly upon rainfall. For these people, the نعمت of rain is experienced in its most immediate and tangible form. When clouds gather in the sky and rainfall begins, the transformation is profound: parched land becomes replenished, depressions and natural basins fill with clear water, and springs are revived. Their animals drink from this water, and they themselves are sustained by it. In that moment, the renewal of life—both in their own beings and in their livestock—is directly felt and lived. Thus, the verse highlights not merely the universality of rain as a blessing, but its most vivid manifestation among those whose very survival is intimately bound to it.

It is derived from the root “اسقاء”. There is a distinction between “اسقاء” and “سقی”. As noted by Rāghib in Mufradāt and by other exegetes, “اسقاء” denotes making water available and placing it at someone’s disposal such that they may drink from it whenever they wish. In contrast, “سقی” refers to handing a vessel of water to someone so that they may drink from it directly. In other words, “اسقاء” carries a broader and more general sense.

Order of Mention: In this verse, the sequence begins with the mention of dead land, followed by animals, and finally human beings. This ordering appears deliberate and meaningful. It suggests that the revival of land through rainfall is the primary condition upon which the sustenance of all living beings depends. Until barren land is revived by rain, vegetation cannot grow, and without vegetation, animals cannot obtain nourishment. Likewise, until animals are sustained and restored, human beings cannot derive food and benefit from them. Thus, the verse reflects a natural hierarchy and interdependence within the ecosystem: the life of animals is contingent upon the vitality of the land, and human sustenance, in turn, depends upon the well‑being of both land and animals.

The First Benefit of Water: The life-giving property of water is mentioned after describing its purifying aspect, perhaps indicating the close relationship between the two (regarding the life-giving property of water, we have discussed it in detail under Surah Al-Anbiya, verse 30 in Tafseer Namunah, Volume 13). In the last verse under discussion, referring to the Quran, it is stated: "We have varied it in different forms for them to take admonition, but most people refused except disbelief" (وَلَقَدْ صَرَّفْنَاهُ بَیْنَهُمْ لِیَذَّکَّرُوا فَاَبَی أَکْثَرُ النَّاسِ إِلَّا کُفُورًا). Although many commentators, such as the late Sheikh Tusi in Tafseer Tabiyaan, Allama Tabatabai in Tafseer Al-Meezan, and some others, have interpreted the pronoun "ه" in "صرفناہ" as referring to rain, which means "We send the drops of rain to different directions and areas of the earth and distribute it among the people so that they may remember God's great blessing," the truth is that this pronoun refers to the Quran and the Quranic verses because this expression (in past and present tense forms) appears in ten instances in the Noble Quran, out of which in nine places it clearly refers to Quranic verses and statements, often immediately followed by words like "لِيَذَّكَّرُوا" or similar expressions. Therefore, it seems unlikely that in this instance it carries a different meaning. In principle, the root "تصرف" means to change or alter, which is not very appropriate in the context of rainwater, whereas it suits the Quranic verses better because they have been presented in various forms—sometimes as promises, sometimes as warnings, sometimes as commands, sometimes as prohibitions, and at other times as historical accounts of past days.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

The first verse concerns the exalted status of the Prophet of Islam. It states: “وَلَوْ شِئْنَا لَبَعَثْنَا فِی کُلِّ قَرْیَةٍ نَذِیرًا” — had We willed, We could have sent a warner to every town. Instead, the responsibility for guiding all humanity was placed upon a single Messenger. Just as, in the preceding verses, reference was made to God’s ability to send life‑giving rain to revive the earth, here it is emphasized that He also possesses the power to send prophets to every region individually. However, Divine wisdom dictates otherwise: the concentration of prophethood in a single person serves the unity of humankind and prevents division and fragmentation. It may also reflect a response to the claim of some polytheists who argued that it would have been preferable if each community had its own messenger. The verse indicates that although God had the ability to do so, unity, not dispersion, was in the best interests of humanity. This verse thus highlights both the elevated rank and the immense responsibility of the Prophet, indicating that true leadership must be unified rather than fragmented. Accordingly, the next verse sets forth two essential directives linked to the prophetic mission. The first is: “فَلَا تُطِعِ الْکَافِرِینَ” — do not obey the disbelievers. Under no circumstances should there be compromise with them in matters of truth, for such compromise would undermine the integrity of the divine message. Instead, steadfastness and resistance are required, without yielding to their desires. The second directive is: “وَجَاہِدْہُم بِہِ جِہَادًا کَبِیرًا” — strive against them with it (the Qur’an) in a great struggle. This “great struggle” refers not to armed conflict, but to intellectual, cultural, and communicative effort, since this revelation belongs to the Makkan period, during which armed struggle had not yet been legislated. The scale of this struggle corresponds to the magnitude of the prophetic mission itself. As noted by al‑Ṭabrisī in Majmaʿ al‑Bayān, this verse serves as a profound indication of the importance of intellectual and spiritual struggle in confronting error and misguidance. It may also be related to the famous saying of the Prophet: “رجعنا من الجہاد الاصغر الیٰ الجہاد الاکبر” — we have returned from the lesser struggle to the greater struggle, referring to the inner and intellectual effort required for spiritual and moral reform. The verse further reflects the centrality of the Qur’an as a primary instrument of this struggle, possessing unparalleled clarity, eloquence, and persuasive force. It is through this that human intellects are addressed and guided. The discussion then shifts back to the natural world, continuing the theme of Divine signs. It is stated: “وَہُوَ الَّذِی مَرَجَ الْبَحْرَیْنِ ہٰذَا عَذْبٌ فُرَاتٌ وَہٰذَا مِلْحٌ اُجَاجٌ وَجَعَلَ بَیْنَہُمَا بَرْزَخًا وَحِجْرًا مَحْجُورًا” — He is the One who has set free the two seas: one sweet and pleasant, the other salty and bitter, and has placed between them a barrier. The term “مَرَجَ” denotes the bringing together or allowing to intermingle, while “برزخ” signifies a barrier or partition. This verse describes a striking natural phenomenon: two bodies of water, differing in composition, remain distinct despite their proximity. Modern understanding relates this to differences in density (specific gravity), which prevent immediate mixing. Thus, even where fresh water rivers meet the sea, a distinct boundary may persist for some distance. This phenomenon serves as a clear sign of Divine power and regulation within creation. It may also be understood metaphorically, indicating the coexistence of opposites, such as faith and disbelief, within the same social environment without necessarily merging. The following verse continues by stating: “وَہُوَ الَّذِی خَلَقَ مِنَ الْمَاءِ بَشَرًا” — He is the One who created human beings from water. Exegetes differ on the meaning of “ماء”: it may refer to the primordial mixture of clay and water from which Adam was created, or to the biological components (nutfah) from which subsequent generations emerge. In either case, the verse emphasizes the foundational role of water in human existence. It then states: “فَجَعَلَہُ نَسَبًا وَصِہْرًا” — He established relationships of lineage and marriage. “نسب” refers to blood relations, while “صہر” refers to relations established through marriage. Together, these define the structure of human society and social bonds. These categories correspond, in legal terminology, to relations formed by descent and by marital connection. Finally, the verse concludes with affirmation of Divine power: “وَکَانَ رَبُّکَ قَدِیرًا”. This emphasizes that all these phenomena—creation, sustenance, social organization, and natural order—are manifestations of Divine capability. The concluding verse returns to the theme of shirk, stating that those who worship others besides God are following entities that possess neither benefit nor harm: “وَیَعْبُدُونَ مِن دُونِ اللهِ مَا لَا یَنفَعُہُمْ وَلَا یَضُرُّہُمْ”. This underscores the irrationality of idolatry. It further states: “وَکَانَ الْکَافِرُ عَلَی رَبِّہِ ظَہِیرًا” — the disbeliever supports opposition against his Lord. This reflects the collective and organized nature of resistance to truth, where individuals cooperate in upholding falsehood instead of directing their energies toward truth and righteousness.

In the first verse under consideration, the command of the Lord of the worlds is that "If We had willed, We could have sent a warner to every city," but He did not do so. Certainly, this is only because the prophets were the guides and leaders of the nations, and it is also known that division and discord in the matter of leadership cause the weakness of a nation. Especially when the issue of the finality of prophethood is taken into account, its status and importance increase even more because such leadership is to remain until the Day of Judgment. A leader and guide unites all scattered forces and teaches them the lesson of unity and harmony. Indeed, the unity of leadership and guidance in human society reflects the reality of monotheism, which is in a way the opposite of polytheism, division, and discord. In Surah Fatir, verse 24, it is stated: وَأَنْ مِّنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ In every nation, there has passed a warner. This is by no means contradictory to the above discussion because this verse refers to every nation, not every city and region. If we only consider the prophets and look at the lower level, the same principle appears evident; those nations that became victims of division and discord concerning their leader have not only lost their strength and energy but have also fallen into discord in many other respects.

The term "Jihad-e-Kabeer" is a clear expression of a divine constructive struggle and contest, highlighting its importance. It is noteworthy that in the above verses, this title is given to the Qur'an itself, or in other words, to those people who, through the Qur'an, fight against all kinds of deviations, misguidance, crimes, and social evils. This expression, on the one hand, clarifies the importance of logical and ideological struggle and contest, and on the other hand, the greatness of the Qur'an. According to some narrations, one night Abu Sufyan, Abu Jahal, and many other chiefs of the polytheists separately and secretly came to listen to the Qur'an from the Prophet (صلى الله عليه وسلم). At that time, he was engaged in prayer, and each of them sat hiding in separate places completely unaware of one another. Thus, they kept listening to the Qur'an until late at night, and when they began to return, the break of dawn had appeared. By coincidence, all chose the same path for return and suddenly met one another, revealing their secret. They reproached each other and emphasized that such an act should not be repeated; if ignorant people came to know, they would fall into doubt and suspicion. Similarly, on the second and third nights, the same coincidence happened, and the same reproaches were repeated. On the last night, they said that unless they make a firm agreement on this matter, they will not move from their place. Accordingly, this was done, and then each took his own path. That very morning, a polytheist named Akhnas bin Shariq came directly to Abu Sufyan's house with his staff and asked him: "What is your opinion about what you heard from Muhammad?" He replied: "By God! I heard some matters whose meanings I could understand well, and some whose purpose and meaning I could not comprehend." Akhnas then went straight to Abu Jahl and asked him the same question: "What do you say about what you heard from Muhammad?" Abu Jahl replied: "What have we heard? The reality is that a rivalry between us and the descendants of Abd Manaf has been going on since ancient times. They fed the hungry; we also fed them. They gave rides to the pedestrians; we did the same. They spent on the people; so did we. In short, we kept moving side by side. Now that they claim that they also receive heavenly revelation, how can we equate ourselves with them? Given the situation, by God! We will neither believe in it nor confirm it." When Akhnas heard this, he got up and left. [Seerat Ibn Hisham, Vol. 1, p. 337, and Tafseer Fi Zilal al-Qur'an, Vol. 6, p. 172]. Indeed! The attraction of the Qur'an affected them so much that they remained immersed in this divine attraction until dawn, but selfishness, prejudice, and worldly benefits had overcome them to such an extent that they rejected the acceptance of truth. There is no doubt that this divine light contains such power that it draws every willing heart toward itself, wherever it may be. This is the reason that this (Qur'an) is introduced in these verses as "Jihad-e-Kabeer."

See ayat 59 for tafseer.

See ayat 59 for tafseer.

See ayat 59 for tafseer.

The first verse emphasizes the exalted status of the Prophet of Islam. It is stated: “وَلَوْ شِئْنَا لَبَعَثْنَا فِی کُلِّ قَرْیَةٍ نَذِیرًا” — had We willed, We could have sent a warner to every town. Instead, the responsibility for guiding all humanity has been placed upon a single Messenger. Just as, in the preceding verses, reference was made to God’s power in sending life‑giving rain, here His ability to appoint messengers everywhere is also affirmed. However, Divine wisdom lies in unity rather than dispersion, as the centralization of prophethood prevents division among humankind. This verse thus highlights both the magnitude of the Prophet’s mission and the principle that true leadership should be unified. Accordingly, the following verse presents two essential directives. First: “فَلَا تُطِعِ الْکَافِرِینَ” — do not obey the disbelievers. There must be no compromise in matters of truth; accommodation with misguidance undermines the mission of conveying the divine message. Second: “وَجَاھِدْھُمْ بِہِ جِہَادًا کَبِیرًا” — strive against them with it (the Qur’an) in a great struggle. This “great struggle” refers to intellectual, cultural, and propagational effort, as the context is Makkan, where armed struggle had not yet been prescribed. It indicates that the struggle through the Qur’an represents a comprehensive and far‑reaching effort directed at transforming beliefs, thoughts, and conduct. The discussion then turns to manifestations of Divine power in creation. It is stated: “وَھُوَ الَّذِی مَرَجَ الْبَحْرَیْنِ ہَذَا عَذْبٌ فُرَاتٌ وَہَذَا مِلْحٌ اُجَاجٌ وَجَعَلَ بَیْنَہُمَا بَرْزَخًا وَحِجْرًا مَحْجُورًا”. He has brought together two bodies of water—one sweet and pleasant, the other salty and bitter—and placed between them a barrier. This verse depicts a striking phenomenon wherein two adjacent bodies of water remain distinct due to an unseen separation. This distinction arises from natural differences such as density (specific gravity), preventing immediate mixing despite proximity. This phenomenon further reflects the precision of Divine order. It may also serve as a subtle analogy: just as these waters exist side by side without merging, belief and disbelief can coexist within the same society without losing their distinct identities. The next verse states: “وَھُوَ الَّذِی خَلَقَ مِنَ الْمَاءِ بَشَرًا” — He created human beings from water. Exegetes have interpreted “ماء” as referring either to the primordial creation of Adam from clay mixed with water, or to the biological fluids (nutfah) from which human life develops. In either case, the verse highlights the central role of water in the origin and constitution of life. It is then said: “فَجَعَلَہُ نَسَبًا وَصِہْرًا” — He established for human beings relations of lineage and marriage. “نسب” refers to blood relations, while “صہر” denotes relationships formed through marriage. Together, these form the foundation of human society and social organization. Finally, the discussion concludes with a return to the critique of shirk: “وَیَعْبُدُونَ مِن دُونِ اللهِ مَا لَا یَنفَعُہُمْ وَلَا یَضُرُّہُمْ” — they worship, besides God, that which neither benefits nor harms them. The invalidity of such worship is clear, as these entities possess no independent power. It is further stated: “وَکَانَ الْکَافِرُ عَلَی رَبِّہِ ظَہِیرًا” — the disbeliever supports opposition against his Lord. This indicates that the rejection of truth is not merely individual but often collective, with people supporting one another in sustaining falsehood. Thus, these verses interweave theological, moral, and natural signs: the unity of prophetic guidance, the necessity of intellectual struggle, the harmony of the natural world, the origin and structure of human life, and the futility of idolatry—all as components of a coherent argument pointing toward Divine unity and wisdom.

In many verses of the Glorious Qur’an, we read that the noble Prophets sent by God have explicitly stated the fact that they do not seek any reward for their prophethood from anyone; rather, their reward is with God. Accordingly, Surah Ash-Shu‘ara (verses 109, 127, 145, 164, and 180), similarly Surah Hud (verses 29 and 51), Surah Yunus (verse 72), and Surah Saba (verse 47) bear witness to this. There is no doubt that their refraining from such demands absolves them from all kinds of accusation and suspicion, and consequently, they are able to fulfill their duties freely and completely without the constraint of material benefits, which might otherwise silence them and thus end this matter. However, it is important to note that there are three interpretive expressions found regarding the Holy Prophet (peace be upon him). The first expression is that mentioned in the above verses: **"Your guidance is my reward."** This is a very precious, meaningful, and attractive expression. The second expression is that which appears in Surah Ash-Shura, verse 23: **قُلْ لَآ أَسْـَٔلُكُمْ عَلَيْهِ أَجْرًا إِلَّا ٱلْمَوَدَّةَ فِى ٱلْقُرْبَىٰ** "Say: I ask you no reward for it except the love of kin." The third expression is found in Surah Saba, verse 47: **قُل مَا سَأَلْتُكُمْ مِنْ أَجْرٍ فَهُوَ لَكُمْ إِنْ أَجْرِيَ إِلَّا عَلَى ٱللَّهِ** "Say: I do not ask you for any reward for it; my reward is only with Allah." If these three expressions are combined, the conclusion will be that if the love of the near relatives (ذوي القربيٰ) of the Messenger is considered the reward of prophethood, then firstly, its benefit is only for the believers themselves and not for the Prophet, and secondly, this love becomes the cause for their guidance. Accordingly, all these verses collectively indicate that the love for the close relatives of the Messenger of God is, in fact, the continuity of the prophethood and leadership of the Holy Prophet (peace be upon him). In other words, to follow the path shown by the Prophet and to perpetuate his guidance and leadership, it is necessary to hold firmly to the close relatives of the Prophet and to fully benefit from their leadership. This is precisely what the Shi‘a uphold in the matter of Imamate, holding the belief that after the Prophet (peace be upon him), the chain of leadership continues until the Day of Judgment, not in the form of prophethood, but under the title of Imamate. It is also necessary to pay attention to the point that love is an important and effective factor for following and obedience, as mentioned in Surah Al-Imran, verse 31: **قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى** "Say: If you love Allah, then follow me." Because I convey His command to you. Fundamentally, love for a person draws a human being towards the beloved, and the stronger the bond of love, the stronger this attraction will be. Especially when the beloved’s excellence is the cause of this love, it motivates a person to strive to reach the origin of such perfection and by fulfilling every desire of the beloved, to bring himself as close to him as possible. [For further explanation, refer to Tafsir Namuna, Volume Two, under Surah Al-Imran, verse 31.]

Conditions for Reliance (Tawakkul) and True Refuge: In the above verses, while God commands His Messenger to turn away from all creation and place complete reliance upon Him alone, He simultaneously describes certain Divine attributes. These attributes, in fact, constitute the fundamental conditions required for any being to serve as a true and reliable refuge for human beings. The first condition is that such a being must be living (ḥayy). A lifeless entity, such as an idol, cannot serve as a source of protection or reliance. The second condition is that this life must be eternal. If there were any possibility of death, it would create uncertainty and instability in the minds of those who rely upon it. The third condition is comprehensive knowledge. The one upon whom reliance is placed must possess full awareness of all things—both the needs and requirements of those who depend upon it, as well as the designs and schemes of their adversaries. The fourth condition is absolute power. Without complete capability, there would always remain the possibility of limitation or incapacity, which would undermine confidence and reliance. The fifth condition is sovereignty over the system of existence. The governance and administration of the universe must be fully within its control, since only such a being can guarantee protection and support in all circumstances. It is evident that these attributes are found exclusively in the Divine Being. For this reason, in the face of every storm of events and uncertainties, the only truly reliable and unwavering refuge is God Himself.

See ayat 62 for tafseer.

See ayat 62 for tafseer.

Since the previous verses discussed the greatness, power, and vast mercy of the Lord of the Worlds, the present verses state: When they are told: "Prostrate to the Most Merciful—He whose mercy encompasses your entire being," they respond with arrogance, pride, or mockery: "And what is the Most Merciful?" (وَإِذَا قِيلَ لَهُمْ اسْجُدُوا لِلرَّحْمَانِ قَالُوا وَمَا الرَّحْمَانُ). They absolutely do not recognize "Ar-Rahman"; the meaning of this word is not clear to them. "Should we prostrate to what you command us?" (أَنَسْجُدُ لِمَا تَأْمُرُنَا). They say this to express that they will not obey anyone’s command or follow anyone indiscriminately. By doing so, their hatred and distance from the Lord of the Worlds increase (وَزَادَهُمْ نُفُورًا). There is no doubt that among the names of God, the most excellent and captivating for calling towards humility, submission, and prostration before God is "Ar-Rahman," which carries the meaning of mercy in its comprehensive and vast sense. Yet, these blind and prejudiced hearts, instead of responding positively to this invitation, mock it and contemptuously say: "And what is the Most Merciful?" (Surah Ash-Shu’ara, Ayah 23). Such people do not even bother to ask, "Who is He?" Although some commentators hold the view that the Arabs of the pre-Islamic era were completely unaware that "Ar-Rahman" was also one of God’s names; hence, when they heard it from the Prophet's mouth, they said in surprise, "We do not know anyone by the name of Ar-Rahman, except there is a man named Rahman in Yamama"—referring to a false claimant of prophethood named Musaylimah the Liar, whom people called "Rahman." However, this reasoning appears very unlikely because the root and form of this name are both Arabic, and Prophet Muhammad used to begin every matter with "Bismillah al-Rahman al-Rahim" in their presence, so this phrase was not unfamiliar to them. Therefore, their intention was nothing but making an excuse and mocking. The subsequent phrase is clear evidence of this because they say: "Should we obey you and prostrate as you command?" (أَنَسْجُدُ لِمَا تَأْمُرُنَا). But since the preaching of divine guides only affects receptive hearts, the blind and prejudiced hearts not only fail to gain any benefit but their hatred increases further. Quranic verses are like rain of blessing which causes flourishing of plants and flowers in a garden but results in weeds and thorns in barren land. Accordingly, "increased" here is caused by that command of prostration which had the opposite effect on these diseased hearts (although some commentators state that afterwards the Prophet and the believers prostrated, which increased their alienation; hence, they say the cause of increase is prostration itself, but the first meaning seems more correct). The following verse is, in fact, the response to their question "What is the Most Merciful?" Although they said it mockingly, the Quran answers seriously by saying: Blessed is He who placed constellations in the sky (تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا). "Burooj" is the plural of "Burj," which means a tower or a high, prominent place. When a woman displays her adornment, it is said that she has "tabarrajat" (shown conspicuously). The same word is also used for tall palaces. However, here the celestial constellations (burooj) refer to specific patterns in the heavens where the sun and moon align at different seasons and times of the year. For example, saying the sun is in the "Burj al-Hamal" (Aries) means it is positioned within that particular zodiac constellation; saying the moon is in "Aqrab" (Scorpio) means the moon is in front of the Scorpio constellation. (Celestial constellations are groups of stars that appear to us in characteristic shapes.) Thus, this refers to the heavenly stations of the moon and the sun, and then it says: and He has placed therein a shining lamp and a radiant moon (وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُنِيرًا). [According to the above interpretation, the pronoun "fiha" refers back to "as-samaa" (the sky), as the main subject is the ordered system of the sun and the moon moving within the constellations, not merely the existence of constellations in the sky.] This verse essentially clarifies the exact orderly system and precise movements of the moon and the sun in the sky. (However, from our perspective, these changes are due to the Earth’s orbit around the sun.) This system is so accurate and organized that it has governed the universe for hundreds of millions of years without any deficiency or error, to the extent that knowledgeable astronomers can predict the movements of the sun and moon on a specific day and hour centuries in advance.The phrase "ظیم" on the celestial spheres indicates the command and governance of the Lord of the universe, who is the Planner, Knower, and Possessor of Wisdom. Do they not recognize Him despite these clear signs and the astonishing courses of the moon and the sun, and say, "وما الرحمان"? Here, the question arises that the sun is called "سراج" (a lamp) meaning a lamp whose light is generated from within itself, which corresponds to the nature of the sun. Scientific research confirms that the sun's light originates from its own existence. In contrast, the moon's light depends on the sun. Therefore, "قمر" (moon) is described as "منیر" (illuminating), although its light is contingent upon another. (This has been discussed in detail in the eighth volume of Tafseer Namunah under Surah Yunus, verses 5 and 6.) In the last verse under consideration, once again the attributes of the Lord of the universe are mentioned, and another part of the cosmic order is described. It is stated: "God is He Who has appointed the night and the day as successive periods for whoever wishes to remember or wishes gratitude." (وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِمَن أَرَادَ أَنْ يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا) The astonishing system governing night and day, where they continuously succeed each other, has been in operation for millions of years. If this order did not exist, human life would have been destroyed and ruined due to the absence of light and heat or the prevalence of darkness and cold. For those who seek knowledge of God, this is a good and strong argument. We know that due to the earth's rotation around the sun, night and day occur continually. This gradual and organized alternation, in which a decrease in one and an increase in the other constantly takes place, results from the earth revolving on its axis along its orbit. This creates the four seasons. If the earth’s rotation were faster or slower than it currently is, then in the first case the nights would be long, causing everything on earth to freeze, and the days so long that the sun’s brightness would burn everything. In the second case, the short duration of night and day would nullify their effect. Moreover, a significant increase in centrifugal force would throw all things off the earth’s surface. In summary, studying this system awakens the innate nature of God-consciousness in humans (perhaps this is also hinted at by "to remember God") and revives the spirit of gratitude, as indicated by the phrase "or wishes gratitude." It is also noteworthy that several traditions (ahadith) from the Holy Prophet and the Imams Ahl al-Bayt (peace be upon them) have been cited in the explanation of this verse. Some of these are: The alternation of night and day serves the purpose that if a person falls short in worshiping God during one, he can compensate or make up for it in the other. This may be another interpretation of the verse, and since the Quranic verses have multiple inner meanings, there is no contradiction with the previous meaning. In a hadith of Imam Ja'far al-Sadiq (peace be upon him), it is stated: "Whatever worship or obedience you miss at night, make up for it during the day, because the Lord of the worlds says: وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِمَن أَرَادَ أَنْ يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا—meaning a person should perform the missed duties of the night during the day, and those missed during the day at night." [Tafseer Noor al-Thaqalayn, vol. 3, under the same verse, citing "Man La Yahdur al-Faqih"] A similar tradition has also been reported by Fakhr al-Din al-Razi from the Holy Prophet (peace be upon him).

See ayat 67 for tafseer.

See ayat 67 for tafseer.

See ayat 67 for tafseer.

See ayat 67 for tafseer.

The forthcoming verses present, under the title “عباد الرحمن”, a comprehensive and engaging discussion of the distinctive qualities of the special servants of God. In reality, this discourse serves as a continuation of the preceding verses. When the obstinate polytheists heard the name of “الرحمن”, they would respond mockingly, asking, “what is ‘الرحمن’?” It has already been observed that the Qur’an, in earlier verses, introduced them to “الرحمن”. Here, however, the focus shifts to the description of His distinguished servants. By portraying the elevated qualities of these servants, the greatness of the Divine Being to whom they belong becomes even more apparent. These verses enumerate twelve characteristics, encompassing aspects of belief, moral conduct, social behavior, and personal discipline; collectively, they represent the highest model of human excellence. The first quality is stated as follows: “وَعِبَادُ الرَّحْمَانِ الَّذِینَ یَمْشُونَ عَلَی الْاَرْضِ ھَوْنًا” — the servants of الرحمن are those who walk upon the earth with humility and gentleness. The term “ھونًا” conveys softness, calmness, and the absence of arrogance, and its usage emphasizes the complete embodiment of humility in their character. This quality signifies the negation of pride, conceit, and egoism in all aspects of conduct, to the extent that even their manner of walking reflects modesty. Moral qualities inevitably manifest themselves through outward behavior, and humility becomes observable even in physical demeanor. This humility constitutes a foundational element of faith, whereas arrogance is identified as a root of disbelief. Both experiential observation and Qur’anic evidence confirm that arrogant individuals often refuse even to listen to the message of divine guidance and instead respond with mockery. Thus, humility is not merely an external trait but an essential condition for accepting truth. The second quality is forbearance and restraint. The verse continues: “وَإِذَا خَاطَبَھُمُ الْجَاھِلُونَ قَالُوا سَلَامًا” — when the ignorant address them, they respond with “سلام”. This response does not signify weakness or passive submission, but rather dignified restraint and moral elevation. It reflects avoidance of futile confrontation and disengagement from senseless discourse. Such conduct represents controlled strength, wisdom, and noble character, especially in environments filled with ignorance and disorder. The third characteristic is devotion in worship: “وَالَّذِینَ یَبِیتُونَ لِرَبِّھِمْ سُجَّدًا وَقِیَامًا”. These individuals spend a significant portion of the night in prostration and standing before their Lord. In the stillness of night, free from display and ostentation, they engage in sincere worship and remembrance. Although the expression “یَبِیتُونَ” may suggest the entire night, it is generally understood to refer to a substantial portion of it. Their spiritual life is thus rooted in deep personal connection with God. The fourth quality is a profound awareness of accountability and fear of divine punishment. They pray continuously: “رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَھَنَّمَ إِنَّ عَذَابَھَا کَانَ غَرَامًا”. Despite their acts of devotion, they remain consciously aware of their responsibility and maintain reverence and fear. The term “غَرَامًا” implies a severe, persistent, and inescapable affliction, highlighting the terrifying nature of such punishment. This internal awareness functions as a moral regulator, guiding their behavior even in the absence of external oversight. The fifth characteristic concerns moderation: “وَالَّذِینَ إِذَا اَنفَقُوا لَمْ یُسْرِفُوا وَلَمْ یَقْتُرُوا وَکَانَ بَیْنَ ذَلِکَ قَوَامًا”. In matters of expenditure, they maintain balance, avoiding both extravagance and miserliness. The Qur’an assumes the act of spending as a self‑evident responsibility; the emphasis here is on its manner. Excessive spending represents misuse of resources, while excessive restraint deprives others of rightful benefit. True virtue lies in equilibrium. The concepts of “اسراف” and “اقتار”, though opposite, converge in illustrating deviation from moderation. “اسراف” denotes wasteful expenditure beyond legitimate need, whereas “اقتار” refers to withholding beyond what is reasonable and necessary. Both extremes disrupt social harmony and moral order. Thus, the verses collectively present an integrated portrait of “عباد الرحمن”: individuals distinguished by humility, restraint, devotion, moral consciousness, and balanced conduct. These qualities define not only individual excellence but also the ethical foundation of a just and harmonious society.

In the above verses, we have already read that one of the signs of God’s special servants is "humility"—a humility that rules over their soul and even manifests in their manner of walking. Such humility inclines them to lower their heads before the truth. It is possible that some, under a misunderstanding, may interpret humility as weakness, helplessness, laziness, or idleness, which is indeed a dangerous mindset. The purpose of humility in walking is not to take slow or sluggish steps, but rather to walk firmly in a manner that expresses perseverance and strength. In the biography of the Prophet of Mercy, a companion says: ما راٴیت احد اسرع فی مشیتہ من رسول اللہ کانّما الار ض تطوی لہ و انا لنجھد انفسنا و انہ لغیر مکترث "I have not seen anyone walk faster than the Messenger of Allah; it was as if the earth was folding for him, and we struggled to keep pace with him, while he was utterly unconcerned." [In "Fi Zilal al-Qur'an" under the above verse. A similar narration is also mentioned in Tafsir al-Qurtubi.] In another hadith, Imam Ja'far al-Sadiq (peace be upon him) comments on the interpretation of "الذین یمشون علی الارض ھونا": و الرجل یمشی بسجیتہ التی جبل علیہا، لا یتکلف و لا یتبختر This means that a person walks in a natural way, neither with effort nor arrogance. [Tafsir Majma‘ al-Bayan, under the above verse.] It is narrated in the life of the Prophet of Mercy that: قد کان یتکفاٴ فی مشیہ کانما یمشی فی صبب When he walked, he took brisk steps without impatience, as if walking downhill. [Tafsir Ruh al-Ma‘ani under the same verse.] In any case, as we have said before, the discussion is not only about the manner of walking but also sheds much light on a person’s general state in life. This verse actually points to the effect of humility and modesty on the soul and body of the servants of the Most Merciful.

There is no doubt that stinginess and extravagance are highly blameworthy acts according to the Quran and Islam, against which strong condemnation has been made in the verses and narrations, because "Israf" (extravagance) is a Pharaonic behavior. The Quran says: وَإِنَّ فِرْعَوْنَ لَعَالٍ فِي الْأَرْضِ وَإِنَّهُ لَمِنَ الْمُسْرِفِينَ (Yunus: 83) Indeed, Pharaoh was arrogant on the earth, and indeed, he was among the transgressors (extravagant ones). The extravagant are inhabitants of Hell, observe: وَإِنَّ الْمُسْرِفِينَ هُمْ أَصْحَابُ النَّارِ (Mumin: 43) Indeed, the extravagant are the companions of the Fire. If we consider the findings of contemporary research, it has been established that the resources of the earth are not so abundant in proportion to the human population that they can be wasted recklessly. Because its effect impacts other innocent people, and alongside, extravagance usually involves elements of selfishness, egoism, and alienation from the creation of God. On the other hand, stinginess and miserliness are equally bad and disliked traits. From a fundamental perspective, if viewed from a monotheistic point of view, the true Owner of everything is Allah Almighty, and we all are merely trustees of the trust given by Him. Without His permission, we have no right to any kind of disposition or interference. It should be understood that He has allowed neither extravagance nor stinginess and miserliness.

See ayat 71 for tafseer.

See ayat 71 for tafseer.

See ayat 71 for tafseer.

The sixth distinguishing attribute of “عباد الرحمن” is their pure faith in توحید, which preserves them from the شرك inherent in the worship of multiple entities. Accordingly, the Qur’an states: “وَالَّذِینَ لاَیَدْعُونَ مَعَ اللهِ إِلَھًا آخَرَ” — they do not invoke any deity alongside Allah. This unity has illuminated their hearts and their individual and collective lives, such that every form of darkness associated with شرك has been eradicated from the horizon of their thought and spirit. The seventh attribute is that they do not stain their hands with innocent blood and do not unjustly kill any soul whose life Allah has made inviolable: “وَلاَیَقْتُلُونَ النَّفْسَ الَّتِی حَرَّمَ اللهُ إِلاَّ بِالْحَقِّ”. From this formulation it is clearly understood that all human life is fundamentally sacred, and the shedding of blood is prohibited except under specific and justified conditions that remove its primary sanctity. The eighth attribute is the preservation of chastity, such that they do not engage in fornication: “وَلاَیَزْنُونَ”. Thus, when confronted with the choice between disbelief and faith, they choose faith; when faced with matters of security or disorder, they choose peace; and when confronted with purity and impurity, they choose purity. In this way, they establish a society free from شرك, insecurity, immorality, and corruption. The verse further emphasizes: “وَمَنْ یَفْعَلْ ذَلِکَ یَلْقَ اَثَامًا” — whoever commits any of these will encounter its consequence. The term “اثام” here denotes the punishment of sin, although originally “اثم” refers to acts that prevent a person from attaining reward (Tafsīr Fakhr Rāzī, under this verse). The sequence in the verse—first شرك, then unlawful killing, and then fornication—corresponds to their relative gravity. A well‑known report narrated by Ibn Masʿūd states that the Prophet was asked: which sin is the greatest? He replied: associating partners with Allah who created you. Then he was asked: what next? He replied: killing your child for fear that it will share your sustenance. Then he was asked: what next? He replied: committing adultery with the wife of your neighbor. At this point, the verse beginning with “وَالَّذِینَ لاَیَدْعُونَ مَعَ اللهِ إِلَھًا آخَرَ” was revealed in confirmation (Majmaʿ al‑Bayān, citing Ṣaḥīḥ al‑Bukhārī and Ṣaḥīḥ Muslim). Because of the severity of these sins, the following verse intensifies the warning: “یُضَاعَفْ لَہُ الْعَذَابُ یَوْمَ الْقِیَامَةِ وَیَخْلُدْ فِیہِ مُھَانًا”. The “doubling” of punishment may be understood as the accumulation of separate penalties for each of these grave offenses. In addition, certain sins generate further consequences—disbelief, for example, leads to neglect of obligations and commission of further prohibitions, thereby magnifying its effects. As for the question of permanence of punishment, it may apply specifically to those who combine these sins with disbelief, as indicated by the next verse: “إِلاَّ مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا”. Alternatively, the permanence may signify an extended duration. The interpretation that confines it to those who persist in disbelief alongside these acts appears more consistent. Moreover, beyond physical punishment, the verse also implies humiliation and degradation, which constitute a form of spiritual punishment. Thus, the “doubling” may also involve both bodily and inner suffering. Despite these severe warnings, the Qur’an does not close the door of repentance. It states: “إِلاَّ مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا فَاُولٰئِکَ یُبَدِّلُ اللهُ سَیِّئَاتِھِمْ حَسَنَاتٍ وَکَانَ اللهُ غَفُورًا رَحِیمًا”. Whoever truly repents, believes, and performs righteous deeds, Allah will forgive their sins and even transform their evil deeds into good deeds. This demonstrates that sincere repentance—accompanied by faith and corrective action—remains always accessible to those who seek to return.

There are a few interpretations regarding this which are all worthy of acceptance. 1. When a person repents and believes in God, a deep transformation takes place throughout their entire being. Due to this inner revolution and change, their evil deeds are transformed into good deeds in the future. If they had killed someone in the past, then now (because of true repentance) the defense of the oppressed takes the place of the oppressor. If previously they were an adulterer or corrupt person, they will now become chaste. This divine facilitation is granted to them through faith and repentance. 2. Secondly, due to the mercy, grace, and favor of the Lord of the Worlds, after repentance He will erase all their evil deeds and replace them with good deeds, as narrated by Hazrat Abu Dharr Ghifari (may Allah be pleased with him) from the Prophet (peace be upon him): On the Day of Resurrection, a person will be brought and the Lord of the Worlds will command that their minor sins be shown to them openly while their major sins be concealed. They will be told, “On such and such days you committed these minor sins,” and they will confess to them, but their heart will tremble with fear of the major sins. At this point, out of His mercy, the Lord will command that for every sin one good deed be given in exchange. The person will say, “O Lord! I have committed great sins which I do not see here.” Abu Dharr says that at this moment the Prophet (peace be upon him) smiled in such a way that the whiteness of his blessed teeth was revealed, and then he recited this verse: فَاُولَٰئِكَ یُبَدِّلُ اللَّهُ سَیِّئَاتِهِمْ حَسَنَاتٍ [Tafseer Noor al-Thaqalayn, vol. 4, p. 33]. 3. The third interpretation is that "si'aat" (evil deeds) does not mean the deeds a person performs themselves, but rather refers to the harmful effects that these deeds have on the person's body and soul. When the person repents, these harmful effects are removed and good effects take their place. However, there is no contradiction between these three interpretations; it is possible that all three meanings are encompassed within one concept. The following verse clarifies the reality of true repentance by stating: "Whoever repents and does righteous deeds, indeed he turns to Allah with [accepted] repentance" (وَمَنْ تَابَ وَعَمِلَ صَالِحًا فَاِنَّهُ یَتُوبُ اِلَی اللّهِ مَتَابًا). ["Matab" is a verbal noun from the root related to repentance, and since it is an absolute object here, it conveys emphasis.] This means that repentance and abandoning sins should not be done merely because sin is bad, but along with it the intention should be sincerity and fear of God. Therefore, for example, abandoning drinking alcohol or lying because these are bad acts is indeed good, but its true value and merit arise only when it is done solely for the pleasure of God. Some exegetes have also given another interpretation of the above verse, which is: This verse is essentially the answer to the astonishing question that occasionally arises in some minds: How is it possible that the Lord of the Worlds will transform evils into good deeds? This verse replies that when a person turns back to their Lord, this is not surprising. In this regard, there is a third interpretation which is that whoever repents from sins returns to God and to an immense and limitless reward. Although there is no contradiction among these interpretations, the first interpretation appears to be the most accurate, especially since it aligns most closely with the narration transmitted by Ali ibn Ibrahim under this very verse.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

These verses are, in fact, the conclusion of the preceding discussion in which arguments were presented against shirk (associating partners with God) and idolatry. Similarly, the baseless claims made by idolaters regarding the idols and the false accusations leveled against the Qur’an and the Messenger of Allah have all been exposed. The first verse essentially charges the polytheists and addresses their conscience with clear, simple, and decisive arguments. These people have taken gods besides the One whose attributes have just been described; these gods are absolutely not the creators of anything but are themselves created beings (وَاتَّخَذُوا مِن دُونِهِ آلِهَةً لَّا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ). The true God is the Creator of all existence, whereas the idolaters themselves admit that their gods are not creators of anything; rather, they consider them creatures of God. When the situation is thus, on what basis do they worship these idols? These idols are not owners of their own benefit or harm, nor of death or life, nor of resurrection on the Day of Judgment (وَلَا يَمْلِكُونَ لِأَنفُسِهِمْ ضَرًّا وَلَا نَفْعًا وَلَا يَمْلِكُونَ مَوْتًا وَلَا حَيَاةً وَلَا نُشُورًا). These five matters—benefit, harm, death, life, and resurrection—are the principles of the utmost importance for every human being. The truth is that the One who owns these five things is alone worthy of worship, so can these idols in any way be owners of these five aspects for themselves? Much less be the owners of these aspects for those who worship them? In other words, when they do not possess control over these matters themselves, how can they be possessors for their worshippers? What a despicable act it is that a human being chases after such entities and prostrates at their doorsteps that keep nothing for themselves, let alone for others? These idols cannot solve any difficulty of their worshippers in this world, so how would they resolve any problem on the Day of Judgment? This wording indicates that the group of polytheists addressed in these verses, to some extent, believed in resurrection (spiritual, not bodily) or it is a matter that despite their disbelief in resurrection, the Qur’an has accepted this as established and addresses them in unequivocal terms. Generally, when one has to discuss with a denier of something, one states their point decisively without regard for their beliefs. Moreover, within this verse, a proof of resurrection is implicitly declared because when the Creator produces a creation and is the owner of its benefits, harms, life, and death, the purpose behind this creation is also under His consideration. Without acceptance of resurrection, this purpose is frustrated because if everything ends with a person’s death, life becomes useless and purposeless, indicating that the Creator is not Wise. The word "ضرر" (harm) is mentioned before "نفع" (benefit) in the verse because man first fears harm, and wise people say that removing harm is better than acquiring benefit. Further, these words "ضرر", "نفع", "موت", "حیات", and "نشور" are mentioned in their indefinite form to imply that these idols have never possessed these powers even once; hence, how could they ever possess them for the whole world? Also, the verbs "لایملکون" and "لایخلقون" are used in the masculine plural form suitable for rational beings (whereas wooden and stone idols have no intellect whatsoever), indicating that the discourse is not only about wooden or stone idols but also about some people who worship angels or Jesus (علیہ السلام). Since the meaning of the sentence includes both the rational and irrational collectively, they have been described in the form applicable to rational beings. In literary terms, this is called "taghleeb" (dominance). Alternatively, it may be that the speech is according to the beliefs of the opposing group, and thus the intention is to emphasize the weakness and incapacity of those idols considered wise and sensible by them, asking why they cannot remove harm or bring benefit. The subsequent verse presents the analysis and response of the disbelievers to the call of the Prophet (peace be upon him) using these words: The disbelievers said, "This is nothing but a fabricated lie invented by him, and some other people helped him with it" (وَقَالَ الَّذِينَ كَفَرُوا إِنْ هَذَا إِلَّا إِفْكٌ افْتَرَاهُ وَأَعَانَهُ عَلَيْهِ قَوْمٌ آخَرُونَ). In fact, they said this to evade obedience to the truth, just as historically, people opposed divine leaders to avoid following them. At first, they accused the Prophet of lying, and specifically used the term "هٰذا," meaning “this,” to insult the Qur’an. Then, to justify their claim that he could not have done it alone because such comprehensive statements require great intellectual ability, they sought assistance from others in the deception.They were not willing to openly admit that this was a well-organized fundamental program, so they said: He (the Prophet) could not have done this alone; rather, some people assisted him in this matter, and it is a carefully planned conspiracy which must be firmly confronted. Some interpreters say that by "قوم اٰخرون" (another nation) they meant a group of Jews. Some say they referred to three people from the People of the Book named "Adas," "Yasar," and "Habir" (or "Jabr"). In any case, since the polytheists of Mecca were unfamiliar with such matters and the People of the Book possessed some historical stories of earlier prophets and many such tales, they forcibly implicated the People of the Book in this false accusation to dispel the impression formed in people's minds upon hearing the Quranic verses. However, the Noble Qur’an responded to these accusations in just one sentence: by stating that in doing so they committed great injustice and falsehood (فَقَدْ جَائُوا ظُلْمًا وَزُورًا). ["Jā’ū" is derived from the root meaning "to come," generally used for "coming," but here it means "bringing," as in Surah Yunus, verse 81 where Musa (peace be upon him) said to the magicians: ما جئتم به السحر — that is, "what you have brought is magic."] "ظلم" (injustice) here means that they falsely accused a trustworthy, pure, sacred, and truthful person (the Prophet Muhammad, peace be upon him) of committing blasphemy and falsehood against Allah with the help of a group from the People of the Book; by making such an accusation, they oppressed not only people but also themselves. "زور" means falsehood and iniquity because their claims were completely baseless as the Prophet challenged them repeatedly: if they were truthful in their claims, let them bring a book like this Qur’an or some chapters or verses resembling it. They failed to do so and presented nothing. Thus, it became clear that these verses are not the product of human thought but the speech of the Lord of the Worlds, because if it were human speech, they could have prepared such a book with the help of the Jews and the People of the Book. Therefore, their incapacity is proof of their falsehood, and their falsehood is proof of their injustice. Hence, "فَقَدْ جَائُوا ظُلْمًا وَزُورًا" is a comprehensive and conclusive reply that nullifies their claims. The word "زور" (pronounced as "Kūd") originally comes from "زور" (pronounced as "Ghūr"), meaning the upper part of the chest, and then it was applied to anything that deviates from the proper measure. Since falsehood deviates from the truth toward falsehood, it is called "زور." In the following verse, another opinion of the disbelievers and polytheists about the Quran and their baseless excuses are mentioned: They said, "These are only the legends of the former peoples which he has written down" (وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا). They say that the Prophet has no knowledge or wisdom of his own; no invention or innovation, so from where did this revelation and prophethood come to him? He has combined some tales collected with the help of some people and named it revelation or a heavenly book. He obtains assistance from others daily to achieve his objective, and these words are dictated to him morning and evening (فَهِيَ تُمْلَىٰ عَلَيْهِ بُكْرَةً وَأَصِيلًا). Meaning, every morning and evening, when people rarely leave their homes, he seeks help from others to fulfill his goal. These words actually clarify and explain the accusations they mentioned in the preceding verse. Thus, in a few brief statements, they unfairly attributed some defects and weaknesses to the Noble Qur’an: 1. There is nothing new in the Qur’an; it is only the stories and tales of earlier peoples. 2. The Prophet of Islam cannot carry out his work without the help of others even for a single day; rather, some statements are dictated to him morning and evening. 3. He knows how to read and write, so if he says that he has not learned from anyone, he is lying. In reality, they wanted to turn people away from the Messenger of Allah through such falsehood and apparent accusations, while all reasonable persons and inhabitants of that environment knew well that he never humiliated himself before anyone as a student. Moreover, he had no dealings with the Jews or any other People of the Book; if indeed he obtained something from someone morning and evening, how could it have remained hidden from everyone? Apart from all this, the Qur’anic verses were revealed to him during travel and residence, in the presence of the public and in private. Leaving aside all this, the Noble Qur’an is not merely composed of the stories of previous prophets but contains doctrinal teachings, practical commands, divine laws, and some autobiographical accounts of great prophets. Moreover, the stories of previous nations in the Qur’an differ completely from the distorted Torah and Gospel as well as the tales of the Arabs, as those consist of superstitions and trivial matters.They were full of fabrications, whereas the Quran is completely pure and free from all such superstitions. The best proof of this is that if a mutual comparison and contrast is made between the two, the truth will become very clear. [Some commentators hold the view that “اُکتُبْتَھا” means that the Messenger of Allah instructed others to write these verses down for him, and similarly “تملیٰ علیہ” implies that those people would recite before him and he would memorize, but we have no evidence to interpret these two phrases contrary to their apparent meaning; therefore, the interpretation given above in the text seems more accurate. In fact, they wanted to accuse the Prophet in such a way that he was literate but deliberately pretended to be illiterate.] On this basis, in the last verse of this series, in response to these baseless accusations, it is said: Say: It is He who has sent it down, He who knows the secret knowledge in the heavens and the earth (قُلْ أَنزَلَهُ الَّذِي يَعْلَمُ السِّرَّ فِي السَّمَاوَاتِ وَالْأَرْضِ). This part of the verse points to the fact that the contents of this divine book, including various secrets and mysteries—knowledge and wisdom, the history of previous nations, guidance on human necessities, laws, even the secrets of the natural world and news of the future—are all proof that this is neither a human invention nor composed in collaboration with anyone else. Rather, it is the result of the knowledge of the Being who possesses the secrets of the heavens and the earth and whose knowledge encompasses all things. Despite all the treacheries and false accusations of these narrow-minded and deceitful people, Allah has kept the path of repentance open for them. Thus, at the end of the same verse, it is stated that the doors to repentance and return are open to all, because Allah is Ever Forgiving, Ever Merciful (إِنَّهُ كَانَ غَفُورًا رَّحِيمًا). Due to His mercy, He sent the great prophets (peace be upon them), revealed the heavenly books, and being Ever Forgiving, He forgives countless sins of humans within the light of faith and repentance.

This verse is the final verse of Sūrat al‑Furqān and, in effect, presents a summary and conclusion of the entire chapter. It also encapsulates the essential qualities of “عباد الرحمن”. Addressing the Prophet (ṣallā Allāh ʿalayhi wa-ālihi wa-sallam), it is stated: “قُلْ مَا یَعْبَاُ بِکُمْ رَبِّی لَوْلَا دُعَاؤُکُمْ” — say: my Lord would not assign you any weight or importance were it not for your supplication. The expression “یعبأ” is derived from the root “عبأ” (on the pattern of “عبد”), meaning weight or significance. Thus, “لا یعبأ” conveys the sense of assigning no value or importance. Although various interpretations have been proposed regarding the meaning of “دعاؤکم”, they converge upon a single underlying idea. Some interpret it in the conventional sense of supplication, while others understand it as faith, worship, tawḥīd, gratitude, or calling upon God in times of need. All of these, however, are rooted in belief in God and attentiveness toward Him. Accordingly, the meaning of the verse is that the factor which grants human beings value and significance before God is faith, devotion, and orientation toward Him. The verse then continues: “فَقَدْ کَذَّبْتُمْ فَسَوْفَ یَکُونُ لِزَامًا” — you have denied, and therefore the consequence of this denial will inevitably adhere to you. At first glance, there may appear to be a lack of connection between the beginning and the end of the verse. However, upon reflection, it becomes evident that the intended meaning is that you have, in the past, denied the signs of God and rejected His messengers. If you do not now return to God and adopt the path of faith and servitude, you will have no standing before Him, and the consequences of your denial will inevitably overtake you. This verse has been the subject of extended discussion among exegetes. While various interpretations have been proposed, the most direct understanding is that human value derives solely from their relationship with God, and without such a relationship, they possess no intrinsic weight or significance. A supporting indication for this interpretation is found in a narration attributed to Imām Muḥammad al‑Bāqir (ʿalayhi al‑salām). When he was asked whether frequent recitation of the Qur’an was superior to abundant supplication, he replied that abundant supplication holds greater merit and then recited this very verse (Tafsīr Ṣāfī, under this verse). This narration reinforces the idea that calling upon God is the means through which human beings acquire value and closeness, as it reflects their dependence upon and connection with the Divine.

Prayer as a Means of Self‑Formation and Knowledge of God: It is well known that the subject of supplication (duʿāʾ) has been granted great importance in Qur’ānic verses and Islamic traditions, as exemplified by the verse discussed above. At first glance, some may find this difficult to accept, considering supplication to be a simple act that anyone can perform, or even to dismiss it as the occupation of the helpless and ineffective. However, such misconceptions arise when supplication is viewed in isolation from its essential conditions. When these conditions are taken into account, it becomes evident that supplication is a powerful means of self‑formation and a profound connection between the human being and God. The first condition of supplication is knowledge (maʿrifah) of the One to whom the supplication is directed. The second is the purification of the heart and mind from all impurities, preparing the soul to turn sincerely toward Him, just as one prepares oneself before meeting an honored presence. The third condition is striving to attain the pleasure and satisfaction of the One being invoked, since without this, the likelihood of acceptance diminishes. The fourth condition is that the individual must exert all available effort in the matter for which he supplicates, employing all possible means within his capacity, and then turn to God with full concentration and reliance. Islamic traditions clearly state that one who neglects actions within his own ability and instead relies solely upon supplication will not have his supplication accepted. Thus, supplication serves as a means of acquiring knowledge of God and recognizing His attributes of majesty and beauty. It is also a path toward repentance, purification of the soul, encouragement of righteous actions, and sustained effort and striving. For this reason, traditions employ highly significant expressions when describing supplication. The Prophet stated: “الدعاء سلاح المؤمن، وعمود الدین، ونور السموات والارض” — supplication is the weapon of the believer, the pillar of religion, and the light of the heavens and the earth (Uṣūl al‑Kāfī, vol. 2, Abwāb al‑Duʿāʾ). Amīr al‑Muʾminīn ʿAlī (ʿalayhi al‑salām) is reported to have said: “الدعاء مفاتیح النجاح، ومقالید الفلاح و خیر الدعاء ما صدر عن صدر نقی و قلب تقی” — supplication is the key to success and the means of attainment; the best supplication is that which arises from a pure heart and a pious soul (Uṣūl al‑Kāfī, vol. 2, Abwāb al‑Duʿāʾ). Similarly, Imām Jaʿfar al‑Ṣādiq (ʿalayhi al‑salām) stated: “الدعاء أنفذ من السنان” — supplication is more penetrating than the spear (Uṣūl al‑Kāfī, vol. 2, Abwāb al‑Duʿāʾ). Beyond these considerations, human life is inevitably marked by trials and events that, in terms of outward causes, may lead to despair. In such circumstances, it is supplication that opens the window of hope and provides an effective means of overcoming hopelessness and despondency. In the midst of severe and exhausting difficulties, supplication becomes a source of inner reassurance, offering psychological comfort and stability. For a more detailed discussion of the concept of supplication, its philosophy, conditions, and outcomes, reference may be made to Tafsīr Namūnah, vol. 1, under Surah al‑Baqarah (186). O Lord, include us among Your chosen servants and grant us the ability to embody the qualities of “عباد الرحمن”. O God, open for us the doors of supplication and make it a source of our true worth and value. Grant us the ability to supplicate in a manner that is pleasing to You and do not deprive us of its acceptance. Indeed, You have power over all things and are worthy of answering prayers. The exegesis of Sūrat al‑Furqān comes to its conclusion.