Al-Ankabut

See ayat 3 for tafseer.

See ayat 3 for tafseer.

Some commentators have narrated a tradition according to which the first eleven verses of this Surah were revealed in Madinah concerning those Muslims who were in Makkah, professing Islam but were not prepared to migrate to Madinah. They received a letter from their brothers in Madinah in which it was written: "The faith you profess is not accepted by God unless you migrate and come to us." Upon receiving this letter, they resolved to migrate and left Makkah. A group of polytheists pursued them and fought with them; some of the emigrants were killed while others survived (and it is also possible that some submitted to the polytheists and returned to Makkah). Some other commentators have expressed the view that the second verse pertains to Ammar Yasir and other early Muslims who had embraced faith and were enduring the oppression of the enemies of Islam. Some hold the opinion that the eighth verse of this Surah was revealed regarding Sa‘d ibn Abi Waqqas’s acceptance of Islam. However, a careful examination of these verses shows that their subject is not related to migration. These verses only mention the oppressions that the enemies of Islam inflicted at that time, even including the injustices that polytheist parents inflicted upon their own children. These verses teach Muslims steadfastness and endurance in the face of the cruelties and oppressions of the enemies of Islam, and if at any point jihad is mentioned, its meaning is also perseverance in this trial, not the armed struggle of Muslims, the command for which was revealed in Madinah. Thus, if hypocrites are mentioned anywhere, the reference may be to those weak in faith among the Muslims who lived in Makkah; they would sometimes associate with Muslims and sometimes with polytheists, siding with whichever party seemed stronger at the time. In any case, the order and arrangement of these verses testify that they should be regarded as Meccan, and the aforementioned traditions, which are not mutually consistent, cannot invalidate this arrangement.

At the beginning of this sūrah, as previously stated, it opens with the disjointed letters “الف۔ لام۔ میم”. The interpretation of these letters has been discussed repeatedly from various perspectives. In this sūrah, immediately after the mention of the disjointed letters, reference is made to one of the fundamental issues of human life, namely the trial and testing of the servant by God. It is first stated that do people imagine that they will be left merely by claiming “آمَنَّا” and bearing witness to توحید and the رسالت of the Prophet, and that they will not be subjected to trial: “أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ”. The term “يفتنون” derives from “فتنہ”, which originally means to test gold in fire in order to determine its purity, and it subsequently came to be used metaphorically for all forms of outward and inward testing. It is then immediately clarified that the testing of the believers is a permanent and everlasting Divine practice. This trial is not specific to the Muslim community alone; rather, it is a universal Divine سنت that has applied to previous communities as well. Thus it is stated: “وَلَقَدْ فَتَنَّا الَّذِينَ مِن قَبْلِهِمْ”. Previous communities were also immersed in the furnace of trial. They, like you, faced enemies characterized by ignorance, harshness, fanaticism, heedlessness, and hostility. In every age, the field of trial has been prepared for nations, and they have necessarily had to pass through it. Such a system is indeed necessary, because every individual may claim to be a superior believer, a devoted struggler, or a self‑sacrificing individual. The validity of such claims must be established through testing. It is through trial that the harmony or disparity between claim, intention, and inner sincerity becomes evident. Testing is also necessary so that the Divine knowledge regarding who is truthful and who is lying may be manifested outwardly: “فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ”. It is evident that God knows the inner state of all individuals, even prior to the creation of humankind. Here, “علم” refers to the manifestation of what is already known by God into objective reality, such that its truth becomes externally evident, and what lies within the human heart becomes visible and apparent. Wherever the term “علم” is used in relation to God in this context, it carries this meaning. It is also clear that intention and resolve alone do not suffice for reward or punishment unless they are manifested through action. Thus, testing reveals the reality of intention and inner disposition. This concept may be further understood through analogy. The world is like a university or a field. When a student enters a university, the educational system aims to actualize his innate abilities, to cultivate what is latent within him, and to bring his concealed potential into actuality. Similarly, a field reveals the nature of the seed sown within it: the seed germinates, grows, and eventually becomes a fruitful tree. Both individuals and societies must pass through such tests in order to develop and mature. Therefore, the trials sent by God are not for uncovering an unknown reality—since God’s knowledge encompasses all things—but rather for the development and cultivation of human potential, so that latent capacities may be actualized and manifest.

Although the general mention of trial applies to all nations and communities, it was particularly effective for the believers of Mecca, who at that time were a minority. By reflecting upon this reality, they developed a spirit of patience and steadfastness in the face of their most intense enemies. However, such trials were not limited to the believers of Mecca alone; rather, wherever a community of believers exists, it becomes a manifestation of this Divine sunnah. God tests them in various forms, for example: First, a group of believers may find themselves surrounded by a society that is corrupted in every respect. In such an environment, they are continuously invited toward wrongdoing from all directions. Their test, in that situation, is to resist the immoral influences of that society and preserve their righteousness and piety. Second, a group of believers may fall into poverty and deprivation, while observing that if they were willing to sell their essential values—namely their true capital—they could quickly overcome their poverty. However, such prosperity would only be attained at the cost of relinquishing their faith, piety, freedom, dignity, and honor. Third, there is another aspect of trial for believers, namely that a community may become immersed in wealth and material abundance, possessing all worldly means. In such a situation, their test lies in whether they express gratitude for the Divine blessings, or whether wealth leads them into heedlessness, pride, selfishness, and indulgence in desires, thereby causing them to consider themselves superior and disconnect from their fellow believers. Fourth, in the present age, nations are confronted with another severe trial, namely “being influenced by the East or the West.” They observe certain nations that, having turned away from God and moral virtues, nevertheless possess dazzling material civilization and well‑organized social systems. Witnessing such conditions, less developed societies may feel a powerful inclination to imitate them, even to the extent of abandoning their moral principles and enduring humiliation by aligning themselves with these societies in order to attain similar worldly benefits. This constitutes a major trial in the modern age. Fifth, the afflictions of the present time—such as suffering, wars, conflicts, inflation, continuous increases in prices, and exploitative regimes that subjugate weaker nations and compel them to obey oppressive systems—along with the strong waves of human desires, each represent severe tests for the servants of God. It is under such conditions that distinctions emerge regarding faith, piety, purity, trustworthiness, and freedom. However, success in such trials depends upon only one means: steadfastness in faith and reliance upon the special grace of God. In Uṣūl al‑Kāfī, regarding the interpretation of “أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ”, a narration is reported from the Imams: “يفتنون كما يفتن الذهب، ثم قال يخلصون كما يخلص الذهب”. They are tested as gold is tested in fire; then they are purified as gold is purified, so that it becomes free from all impurities (bihawāla: Uṣūl al‑Kāfī, as cited in Tafsīr Nūr al‑Thaqalayn, vol. 4, p. 148). Therefore, those who seek comfort and assume that merely professing faith verbally will suffice to include them among the believers and secure them a place in the highest ranks of Paradise alongside the prophets, the truthful, and the martyrs are in grave error. Amīr al‑Muʾminīn ʿAlī ibn Abī Ṭālib (ʿalayhi al‑salām) states in Nahj al‑Balāghah: “والذي بعثه بالحق لتبلبلن بلبلة ولتغربلن غربلة ولتساطن سوط القدر حتى يعود أسفلكم أعلاكم وأعلاكم أسفلكم”. By the One who sent the Prophet with truth, you will surely be severely tested, sifted as grain is sifted, and shaken as a pot boils, until the lowest among you become the highest and the highest become the lowest (bihawāla: Nahj al‑Balāghah, Khutbah 16). This statement was made by Amīr al‑Muʾminīn (ʿalayhi al‑salām) at a time when new individuals had pledged allegiance to him, awaiting to see how he would conduct himself in distributing public wealth and appointing officials. They wondered whether his conduct would follow previous standards characterized by preference and discrimination, or whether it would conform to the standard of justice established by Muḥammad (ṣallā Allāh ʿalayhi wa‑ālihi wa‑sallam).

See ayat 7 for tafseer.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

After the previous verses, which discussed the general trials of the believers, the first verse under consideration issues a severe warning to the disbelievers and sinners, so that they should not assume that if they committed ظلم and aggression against the believers and the divine punishment was not immediately sent upon them, then God is either unaware of them or lacks the power to punish them. Thus, God states: do those who commit evil deeds suppose that they will outstrip Us and escape from the grasp of Our punishment? How evil is their judgment: (أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَن يَسْبِقُونَا سَاءَ مَا يَحْكُمُونَ). The respite granted to them by God should not lead them to arrogance, for this too is a form of trial, and they have been given an opportunity for repentance and return. Some exegetes have considered this verse applicable to sinful believers; however, this interpretation does not accord with the context of the verse. Rather, the context clearly indicates that its referent is the مشرکین and disbelievers. Thereafter, the Qur’an once again presents guidance and exhortation for the believers, stating that whoever hopes for the لقاء of God must refrain, to the extent possible, from disobedience and neglect of divine commands, for the appointed time of God will surely come: (مَن كَانَ يَرْجُو لِقَاءَ اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لَآتٍ). Indeed, this divine promise is certain, and this path must inevitably be traversed. Moreover, God hears what you say and is fully aware of your actions and intentions, for He is “the Hearing and the Knowing”: (وَهُوَ السَّمِيعُ الْعَلِيمُ). Regarding the meaning of “لِقَاءَ اللَّهِ”, various interpretations have been presented. Some have understood it as meeting the angels, others as facing judgment and recompense, and others as encountering the divine command; still others have taken it as a figurative expression for the Day of Resurrection. However, there is no compelling reason to adopt a purely figurative interpretation. Rather, it should be said that in this verse, لقاء of God on the Day of Resurrection does not denote a sensory encounter but a spiritual meeting and a form of inner realization. On that Day, the dense veils of materiality will be lifted from human perception, and realities will become manifest. As ʿAllāmah Ṭabāṭabāʾī has written in al‑Mīzān, the meaning of “لِقَاءَ اللَّهِ” is that human beings will find themselves in a state where the veils between them and God will be removed, and the hidden realities will appear. Thus, it is said: “وَيَعْلَمُونَ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ” — on that Day, human beings will know that God is the manifest truth (Sūrah Nūr, āyah 25). The subsequent verse provides the rationale for the previous statement. The instruction that believers should not neglect what lies within their capacity for the sake of لقاء الله is given so that every individual may struggle continually in life, exert effort, and endure hardships. In reality, this struggle is for the refinement of the self, for God is independent of all beings: (وَمَن جَاهَدَ فَإِنَّمَا يُجَاهِدُ لِنَفْسِهِ إِنَّ اللَّهَ لَغَنِيٌّ عَنِ الْعَالَمِينَ). This divine program of testing—striving against one’s lower desires, safeguarding faith, resisting enemies, and cultivating تقویٰ and purity—is entirely for the benefit of the human being. God, by contrast, is absolutely self‑sufficient and free from need; neither His attributes nor His being depend upon human obedience or worship. From this, it becomes evident that the term “جهاد” in this verse does not refer specifically to armed struggle against enemies, but rather to its broader lexical meaning: striving for the preservation of faith and piety, exerting effort, and enduring hardship. It also includes resistance to hostile and aggressive adversaries. In summary, all the benefits of this “جهاد” accrue to the individual who strives, leading him to felicity in this world and the Hereafter. Any benefit that extends to society is secondary. Therefore, whoever is granted the ability to engage in such striving should be grateful to God for this great blessing. The final verse among those under discussion elaborates upon this concept of جهاد, stating: those who believe and perform righteous deeds—We shall cover their evil deeds: (وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ). Thus, a principal outcome of this great striving (faith and righteous action) is that God conceals their sins, and this benefit returns to the human being. Furthermore, it is stated: We shall reward them with the best of what they used to do: (وَلَنَجْزِيَنَّهُمْ أَحْسَنَ الَّذِي كَانُوا يَعْمَلُونَ). The term “تكفیر” means to cover or conceal; here it signifies divine forgiveness. The expression “أَحْسَنَ الَّذِي كَانُوا يَعْمَلُونَ” indicates that God will reward all their deeds in the best possible manner, elevating even medium or ordinary actions to the rank of the best through His grace. This is an instance of divine فضل, as indicated in other verses such as: “لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا عَمِلُوا وَيَزِيدَهُم مِّن فَضْلِهِ”, where God rewards them according to their best deeds and increases it from His bounty.

See ayat 9 for tafseer.

Various reports are mentioned regarding the occasion of revelation (shān al‑nuzūl) of the above verse. The essence of all these reports is that some individuals in Mecca accepted Islam. However, when their mothers came to know of this, they resolved that they would neither eat nor drink until their sons abandoned Islam. Although no mother ultimately remained firm upon this vow and they broke their abstention, this verse was revealed and clarified for all people what conduct should be adopted toward parents when the matter of faith and disbelief arises. (According to narrations, the name of the narrator is mentioned as Saʿd ibn Abī Waqqāṣ, and in some reports ʿAyyāsh ibn Abī Rabīʿah Makhzūmī is also cited.)

One of the significant trials ordained by God is the ability to navigate the tension between the path of faith and piety and the emotional attachment to one’s relatives. The Qur’an provides clear guidance regarding the duty of Muslims in this matter. The Qur’an first establishes a general principle grounded in human emotion and moral recognition. It states: “وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حُسْنًا”. Although this appears outwardly as a legislative command, prior to this it exists as a formative principle embedded in human nature. The use of the term “الإنسان” here is significant, indicating that this principle is not limited to believers alone; rather, every individual who falls under the category of “human” is obligated to acknowledge the beneficence of their parents and to maintain respect, honor, and kindness toward them throughout life, even though one can never fully repay their debt. Thereafter, a clear exception is stated: if the parents strive and insist that their child associate partners with God, despite lacking knowledge of such partners, then obedience to them is not permitted: “وَإِن جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا”. This exception ensures that emotional attachment to parents does not take precedence over one’s relationship with God. The term “جَاهَدَاكَ” here denotes persistent effort and insistence on the part of the parents. The phrase “مَا لَيْسَ لَكَ بِهِ عِلْمٌ” indicates that shirk lacks any rational or evidentiary basis. If shirk were valid, it would possess proof. It may also be understood to imply that one should not follow a matter of which one has no knowledge, let alone follow something known to be false. Such adherence constitutes ignorance; therefore, if parents invite one toward ignorance, their instruction must not be obeyed. In principle, blind imitation is invalid even in matters of faith, and in the case of shirk and disbelief, its deviation is even more pronounced. A similar injunction occurs in Sūrah Luqmān, āyah 15, where it is stated: “وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا”. Even if one does not obey parents in matters of shirk, one must continue to treat them with kindness and courtesy in worldly affairs. This is emphasized to prevent the misconception that refusal to comply with them in matters of belief permits harshness or سوء behavior toward them. This reflects the strong emphasis Islam places on respect for parents. From this discussion, a general principle emerges: the relationship of the human being with God takes precedence over all other relationships, even that of parents, which is among the closest of human bonds. In this context, the well‑known ḥadīth states: “لا طاعة لمخلوق في معصية الخالق”. There is no obedience to a created being in disobedience to the Creator. This narration, transmitted from ʿAlī ibn Abī Ṭālib (ʿalayhi al‑salām), serves as a clear criterion in such matters. The verse concludes with the statement: “إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ”. All will return to God, who will inform them of their deeds and grant recompense accordingly. This serves as a warning to those who follow the path of shirk or invite others to it, emphasizing that their actions are fully known to God and will be accounted for. In the subsequent verse, the same principle is reiterated with emphasis regarding those who believe and perform righteous deeds: “وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُدْخِلَنَّهُمْ فِي الصَّالِحِينَ”. Such individuals will be admitted among the righteous. From a psychological perspective, human actions shape character; righteous actions cultivate a righteous disposition, leading one to be included among the صالحین, while evil actions corrupt the character and align a person with the unrighteous. The repetition of this concept serves to highlight a further point. While the preceding verses referred generally to believers progressing along the path of truth, this verse may point to their elevation to higher ranks, associating them with the righteous, including prophets, the truthful, and the martyrs. This inclusion itself constitutes a distinct form of reward and honor.

This is not the first time that the Qurʾān has addressed this significant issue in human life. Reference has previously been made to it in Sūrah Banī Isrāʾīl, āyah 23, and further discussion on this important subject appears in Sūrah Luqmān, āyāt 14–15, and Sūrah al‑Aḥqāf, āyah 15. In reality, Islam places the highest degree of respect upon both parents. Even in the situation where they are polytheists and invite their child toward shirk—an act which is considered the gravest wrongdoing in Islam—the preservation of their respect is still emphasized. The Qurʾān commands that while their invitation to shirk must never be accepted, their honor must nevertheless be maintained. In fact, this too constitutes a significant divine test for the human being, as indicated at the beginning of this sūrah. There comes a stage in life when the care of parents becomes particularly difficult, especially in old age, when weakness and dependency make fulfilling their needs a challenging responsibility. It is at this stage that the children’s recognition of parental rights and obedience to divine command is truly tested. A narration from the Messenger of God (ṣallā Allāh ʿalayhi wa‑ālihi wa‑sallam) reports that a person came to him and asked: with whom should I act kindly? The Prophet replied: your mother. He asked again: then who? The Prophet said: your mother. He asked a third time: then who? The Prophet said: your mother. Upon asking a fourth time, the Prophet directed him to show kindness to his father, and after that to other relatives in order of closeness (bihawāla: Tafsīr Majmaʿ al‑Bayān, dhayl al‑āyāt al‑madhkūrah). Another well‑known ḥadīth recorded in many sources states: “الجنّة تحت أقدام الأمهات”. Paradise lies beneath the feet of mothers. The meaning is that humility, service, and submission before the mother are among the causes through which a person may attain Paradise (bihawāla: Tafsīr Majmaʿ al‑Bayān, dhayl al‑āyāt al‑madhkūrah).

See ayat 13 for tafseer.

See ayat 14 for tafseer.

See ayat 13 for tafseer.

See ayat 14 for tafseer.

See ayat 13 for tafseer.

See ayat 14 for tafseer.

After the preceding verses, which concerned the general trials of the believers, these verses introduce a third group, namely the hypocrites. It is stated that among people there are some who profess faith, but they lack endurance and steadfastness in the face of the hardships and ظلم inflicted by opponents. When they experience suffering in the path of God, they turn away from faith and regard such trials as though they were the punishment of God, becoming overwhelmed and fearful: “وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللَّهِ فَإِذَا أُوذِيَ فِي اللَّهِ جَعَلَ فِتْنَةَ النَّاسِ كَعَذَابِ اللَّهِ”. However, when help from your Lord arrives and victory is granted, they claim that they were always with you and shared in your success: “وَلَئِن جَاءَ نَصْرٌ مِّن رَّبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ”. Do such people imagine that God is not aware of what lies within their hearts, and is He not fully aware of what is within the chests of all beings: “أَوَلَيْسَ اللَّهُ بِأَعْلَمَ بِمَا فِي صُدُورِ الْعَالَمِينَ”. In this verse, the expression “آمَنَّا” appears in plural form, whereas the subsequent phrase uses the singular verb “جَعَلَ”. This may indicate that the hypocrites seek to present themselves as part of the community of believers by saying “we believe,” aligning themselves outwardly with the believers. The expression “أُوذِيَ فِي اللَّهِ” means “أُوذِيَ فِي سَبِيلِ اللَّهِ,” that is, they are subjected to harm on account of their faith. Such harm is termed “fitnah” in the verse. It is clarified that the suffering inflicted upon believers by people is not divine punishment but rather a test, serving as a means for their spiritual development. Thus, believers must learn to distinguish between trial and punishment and must not abandon faith due to persecution, since such difficulties are part of the divine program of testing in this world. The statements regarding victory are conditional, indicating that if God grants success in the future, these weak‑faith hypocrites will claim participation in that success. Moreover, even in Mecca, the believers achieved forms of success—not necessarily military victories, but moral and intellectual influence, as the message of Islam began to spread among the people. It is also evident from this passage that a hypocrite is not only one who entirely lacks faith inwardly while professing it outwardly, but also one whose faith is so weak that even minor hardships cause deviation. The verse appears to refer to this latter category. In any case, God is fully aware of their intentions. The following verse further emphasizes this point: God certainly knows the believers and will certainly know the hypocrites: “وَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ آمَنُوا وَلَيَعْلَمَنَّ الْمُنَافِقِينَ”. Those who imagine that realities can be concealed from the divine knowledge are in clear error. The subsequent verse mentions a weak and baseless argument advanced by the polytheists, who said to the believers: follow our path, and if there is any sin in it, we will bear your sins: “وَقَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا اتَّبِعُوا سَبِيلَنَا وَلْنَحْمِلْ خَطَايَاكُمْ”. However, such claims have no rational basis, for no one can bear the sins of another. Divine justice does not permit that one individual be punished for the wrongdoing of another, and such assertions do not absolve anyone of responsibility. Although those who incite others to sin share in their wrongdoing, this does not diminish the responsibility of the individual committing the act. Thus, the Qurʾān clearly states: “وَمَا هُم بِحَامِلِينَ مِنْ خَطَايَاهُم مِّن شَيْءٍ إِنَّهُمْ لَكَاذِبُونَ”. They will not bear any portion of others’ sins; indeed, they are liars. Their false claim may refer either to attributing to God the command to worship idols, or to asserting that sinful actions involve no accountability, or to claiming that one person can bear the burden of another’s sins—all of which are falsehoods for which they will be held accountable. It is further stated that they will bear their own burdens, as well as additional burdens alongside them: “وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَّعَ أَثْقَالِهِمْ”. This additional burden arises from leading others astray and encouraging them toward sinfulness, similar to establishing harmful practices. As it is reported from the Prophet (ṣallā Allāh ʿalayhi wa‑ālihi wa‑sallam): “من سنّ سنة سيئة فعليه وزرها ووزر من عمل بها من غير أن ينقص من وزره شيء” (bihāwala: Tafsīr Fakhr al‑Dīn al‑Rāzī, vol. 25, p. 40). Finally, it is stated that on the Day of Resurrection they will certainly be questioned concerning the falsehoods they fabricated: “وَلَيُسْأَلُنَّ يَوْمَ الْقِيَامَةِ عَمَّا كَانُوا يَفْتَرُونَ”. This questioning may relate to their false attributions to God, their denial of accountability for sin, or their claim that they would bear the sins of others. It may also refer to the exposure of their lies when they are called upon to fulfill such claims, which they will inevitably deny. In all cases, it affirms that every individual is responsible only for his own deeds.

At this point, a question arises as to whether, in Islamic law, there are cases in which the blood‑money (diyah) of one individual becomes the responsibility of another; for example, in cases of accidental killing, the diyah is borne by the ‘āqilah. The term “ʿāqilah” in juristic terminology refers to the male agnatic relatives on the paternal side, upon whom the payment of the diyah is collectively distributed, with each individual contributing a portion. The question, then, is whether this ruling contradicts the meanings conveyed in the above verses. In response, it has been clarified in juristic discussions that the liability of the ‘āqilah for the diyah is in fact a form of mutual and compulsory insurance within a family structure. Islam has instituted this system so that the burden of compensating for an accidental offence does not fall upon a single individual; rather, it is distributed among the members of the extended family as a collective obligation. It is possible that one individual may be responsible for an accidental harm at one time, while at another time a different individual may incur such responsibility. This system of payment is therefore a form of mutual assistance and cooperation in the interest of all concerned. It does not imply, in any sense, that one individual assumes the moral or legal guilt of another. In particular, the payment of diyah in the case of killing is not a punishment for the sin itself, but rather compensation for the loss incurred. This point merits careful consideration.

See ayat 19 for tafseer.

If an individual establishes a practice that permeates an entire society of his time, then the originator of that practice will bear responsibility for the actions of the whole society, because the encouragement of an act is itself among the causes of that act. It is established that whoever becomes an instigator of an action is regarded as a participant in its good and evil consequences, no matter how minor that action may be. A ḥadīth reported from the Messenger of God (ṣallā Allāh ʿalayhi wa‑ālihi wa‑sallam) supports this statement. It is narrated that one day the Messenger of God was seated with his companions when a beggar came and asked for assistance. No one responded to his request. Then one of the companions came forward and gave something to the needy person. Seeing this, others were also encouraged and they too assisted him. At that moment, the Messenger of God (ṣallā Allāh ʿalayhi wa‑ālihi wa‑sallam) said: “من سنّ خيراً فاستنّ به كان له أجره وأجر من تبعه، غير منتقص من أجورهم شيئاً، ومن سنّ شراً فاستنّ به كان عليه وزره ووزر من تبعه، غير منتقص من أوزارهم شيئاً”. Whoever initiates a good practice and others follow it will receive the reward of his own deed as well as the reward of those who follow it, without any diminution of their reward; and whoever initiates an evil practice and others follow it will bear the burden of his own sin as well as the sins of those who follow it, without any reduction in their burden (bihāwala: Tafsīr al‑Durr al‑Manthūr). Other narrations conveying this meaning are also found in Shīʿī and Sunnī collections of ḥadīth, but this narration is among the most well‑known.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

After the previous verses, which referred generally to the trials of human beings, the present passage and what follows describe the trials of the prophets and earlier communities, illustrating how those prophets and their companions were surrounded by enemies and subjected to hardships and suffering, how they exercised patience, and how they ultimately attained victory over circumstances. These accounts serve to console the companions of the Prophet (ṣallā Allāh ʿalayhi wa‑ālihi wa‑sallam), who at that time were in Mecca surrounded by powerful enemies. At the same time, they function as a warning to the opponents, so that they may know that their end will be grievous. The narrative begins with one of the ulū al‑ʿazm prophets, namely Nūḥ (ʿalayhi al‑salām). In brief yet meaningful terms, that portion of his life is described which was most relevant to the condition of the Muslims at that time. God states: “وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا”. Nūḥ (ʿalayhi al‑salām) was continuously engaged in conveying the message day and night, inviting his people toward توحید—whether in solitude or in public assemblies. Throughout a prolonged period of nine hundred and fifty years, he utilized every opportunity to call his people toward God, without fatigue or weakness of resolve. Despite such sustained effort, only a small number—reported in history to be eighty individuals—accepted his message. Implicitly, the Messenger of God (ṣallā Allāh ʿalayhi wa‑ālihi wa‑sallam) is informed that he should persist in inviting the مشرکین and not be disheartened by their obstinacy, for his task was far easier than that faced by Nūḥ (ʿalayhi al‑salām). The outcome of this oppressive and contentious community is then described: they were enveloped by a great flood because they were wrongdoers: “فَأَخَذَهُمُ الطُّوفَانُ وَهُمْ ظَالِمُونَ”. In this manner, their disgraceful existence came to an end; their palaces, dwellings, and lifeless bodies were submerged beneath the waves. The expression “أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا” emphasizes the length of time, for the formulation highlights the enormity of the duration more effectively than a simple numerical statement. This period refers to the duration of his preaching before the flood, and it is reported that he lived for a substantial period afterward as well. The term “طوفان”, derived from “طواف”, denotes any event that encompasses and surrounds, and is commonly used for overwhelming floods that spread across the earth. It is also significant that the people of Nūḥ are described as “وَهُمْ ظَالِمُونَ”, indicating that even at the time of the flood they persisted in ظلم. This suggests that had they refrained from such conduct and turned toward God, they would not have been afflicted with this punishment. It is then stated: “فَأَنْجَيْنَاهُ وَأَصْحَابَ السَّفِينَةِ وَجَعَلْنَاهَا آيَةً لِّلْعَالَمِينَ”. Nūḥ and the companions of the ark were saved, and the ark was made a sign for all people. Following the account of Nūḥ, the narrative turns to another ulū al‑ʿazm prophet, Ibrāhīm (ʿalayhi al‑salām): “وَإِبْرَاهِيمَ إِذْ قَالَ لِقَوْمِهِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ”. Here, the two principal pillars of prophetic teaching are presented together: توحید (belief) and تقویٰ (action). Faith in divine unity and righteous conduct are described as better for human beings in both worldly and eternal life. Ibrāhīm (ʿalayhi al‑salām) then establishes the invalidity of idol worship through concise and clear arguments. He declares: “إِنَّمَا تَعْبُدُونَ مِن دُونِ اللَّهِ أَوْثَانًا”. These idols are lifeless forms, devoid of will, intellect, and awareness; their very nature refutes their supposed divinity. He further states: “وَتَخْلُقُونَ إِفْكًا”. You fabricate falsehood in attributing divinity to them, lacking any valid evidence beyond conjecture. He presents a further argument: “إِنَّ الَّذِينَ تَعْبُدُونَ مِن دُونِ اللَّهِ لَا يَمْلِكُونَ لَكُمْ رِزْقًا”. Those you worship besides God possess no control over your provision. Therefore: “فَابْتَغُوا عِندَ اللَّهِ الرِّزْقَ وَاعْبُدُوهُ وَاشْكُرُوا لَهُ”. The true Provider is God alone; hence, both worship and gratitude belong exclusively to Him. Moreover, ultimate return is to Him: “إِلَيْهِ تُرْجَعُونَ”. Thus, the idols are powerless both in this world and the next. Through these succinct arguments, Ibrāhīm (ʿalayhi al‑salām) refutes the baseless beliefs of the مشرکین. He then states in a tone of warning: “وَإِن تُكَذِّبُوا فَقَدْ كَذَّبَ أُمَمٌ مِّن قَبْلِكُمْ”. Previous communities also denied their messengers, and their end was painful. The duty of the messenger is only clear conveyance: “وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ”. Finally, the discourse turns to the subject of Resurrection, concluding the argument with the statement: “أَوَلَمْ يَرَوْا كَيْفَ يُبْدِئُ اللَّهُ الْخَلْقَ ثُمَّ يُعِيدُهُ”. Whether understood as intellectual perception or observable reality, the argument is that the One who initiates creation possesses the القدرة to restore it. The revival of life in nature serves as a sign of the possibility of resurrection. The verse concludes: “إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ”. For God, such matters are neither difficult nor constrained, as limitation belongs only to created beings, not to the Divine whose power is absolute and unbounded.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

These verses follow the discussion of Resurrection and appear as a parenthetical passage within the narrative of Ibrāhīm (ʿalayhi al‑salām). This is not the first instance in the Qurʾān where such a mode of discourse is employed; rather, it is characteristic of the Qurʾānic method that when a narrative reaches a critical juncture, the account is momentarily set aside in order to extract and present significant conclusions. In any case, the first of the verses under discussion invites reflection upon Resurrection through contemplation of the external world, whereas the preceding verse had directed attention toward inner reflection. Thus, God states: “قُلْ سِيرُوا فِي الْأَرْضِ فَانظُرُوا كَيْفَ بَدَأَ الْخَلْقَ”. Human beings are instructed to traverse the earth, observe the varieties of living beings, and examine the diverse communities and their distinguishing characteristics, in order to see how God has brought creation into existence for the first time. The same God who possesses the power to bring forth such diverse forms of existence will also initiate the final stage of creation: “ثُمَّ اللَّهُ يُنشِئُ النَّشْأَةَ الْآخِرَةَ”. Indeed, God has already demonstrated His power by originating creation initially. Therefore, it is affirmed: “إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ”. These verses establish the possibility of Resurrection through the vast scope of divine power. The distinction between the two verses lies in the fact that the earlier verse focuses on the creation of the human being and his immediate surroundings, while this verse calls for a broader observation of humanity and other forms of existence across the world. Through such observation of the various manifestations of creation, human beings come to recognize the limitless nature of divine power and understand that the restoration of life is likewise within His قدرة. Just as contemplation of the “آیات انفس” and the “آیات آفاق” establishes the reality of توحید, these two methods similarly affirm the reality of Resurrection. In the present age, this verse carries even deeper significance for those engaged in scientific inquiry, as they examine the remains of past living beings preserved in the earth, mountains, and seas, thereby uncovering the mysteries of the origin of life and recognizing divine power. The term “نشأة” in its original sense denotes the bringing into existence and development of something. Accordingly, the present world is referred to as “نشأة اولی” and the Hereafter as “نشأة آخرت”. A notable point is the difference in expression between this verse and the preceding one: earlier it was stated “إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ”, whereas here it is stated “إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ”. This variation may reflect the transition from a limited observation in the earlier context to a comprehensive contemplation of the universe in the present verse. The next verse addresses another aspect of Resurrection, namely the issue of divine mercy and punishment. It is stated: “يُعَذِّبُ مَن يَشَاءُ وَيَرْحَمُ مَن يَشَاءُ وَإِلَيْهِ تُقْلَبُونَ”. Although divine mercy precedes wrath, punishment is mentioned first here due to the context of warning. A question may arise as to why punishment and mercy are mentioned before the return to God, whereas logically the sequence would be the opposite. The answer is that the return to God implies His authority over reckoning, and therefore both punishment and mercy are subject to His will at that stage. It is also possible that these terms encompass both worldly and otherworldly dimensions. The phrase “مَن يَشَاءُ” refers not to arbitrary will but to a will grounded in wisdom, whereby each individual receives mercy or punishment in accordance with his deserving state. The term “تُقْلَبُونَ”, derived from “قلب”, signifies transformation. On the Day of Resurrection, human beings will undergo a transformation from lifeless earthly existence into a complete living form, and their inner realities will be made manifest. This corresponds to the idea expressed in “يَوْمَ تُبْلَى السَّرَائِرُ”. Finally, it is emphasized that no one can escape divine authority: “وَمَا أَنتُم بِمُعْجِزِينَ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ”. One cannot elude God’s power either on earth or in the heavens. Nor can any protector or helper avail against Him: “وَمَا لَكُم مِّن دُونِ اللَّهِ مِن وَلِيٍّ وَلَا نَصِيرٍ”. Thus, salvation from divine punishment cannot be attained except through conformity to His will, for neither escape from His dominion is possible nor reliance upon any other power capable of opposing Him.

The first question that arises here is that, given the fact that the discourse is addressed to the polytheists and disbelievers, who are inhabitants of the earth, what is meant by the expression “وَلَا فِي السَّمَاءِ”? The answer is that this expression serves as a form of emphasis and hyperbole. It signifies that neither within the bounds of the earth can you escape the encompassing power of God, nor in the heavens. That is, even if it were assumed that you possessed the ability to ascend to the heavens, you would still remain within the domain of His power. Alternatively, it may mean that you can neither render God incapable through earthly means nor through those entities you imagine to be in the heavens, such as angels or jinn (although the first interpretation is more appropriate). The second question concerns the distinction between “وليّ” and “نصير”. According to al‑Ṭabarsī in Majmaʿ al‑Bayān, a “وليّ” is one who assists without being asked, whereas “نصير” has a broader meaning, encompassing both assistance given upon request and that given without request. Thus, “وليّ” may be understood as a protector who aids without solicitation, while “نصير” refers to one who comes to aid in response to a plea. Through this formulation, all avenues of escape from divine punishment are closed for the wrongdoers. In the subsequent verse, God decisively states that those who disbelieve in the signs of God and His لقاء have despaired of His mercy: “وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ وَلِقَائِهِ أُوْلَئِكَ يَئِسُوا مِن رَّحْمَتِي”. It is then added for emphasis that for them there is a painful punishment: “وَأُوْلَئِكَ لَهُمْ عَذَابٌ أَلِيمٌ”. This painful punishment is the natural consequence of despairing of divine mercy. The term “آيات الله” may refer either to the signs of God in the created order, in which case it points toward the doctrine of توحید, while His “لقاء” points toward the doctrine of Resurrection. Thus, such people are both deniers of the origin and deniers of the return. Alternatively, “آيات الله” may refer to the revealed signs communicated through divine legislation, encompassing the teachings of origin, resurrection, and prophethood. In this sense, “لقائه” may be understood as specifying an important aspect after a general statement. It is also possible that “آيات الله” includes all divine signs, both in the natural world and in revelation. The expression “يَئِسُوا” is in the past tense, even though it refers to a future reality, namely the Day of Resurrection. This reflects a stylistic feature of Arabic, whereby a future event that is certain to occur is expressed in the past tense for emphasis and certainty.

See ayat 27 for tafseer.

See ayat 27 for tafseer.

See ayat 27 for tafseer.

At this point, the question may be raised as to how the misguided community responded to the three arguments of Ibrāhīm (ʿalayhi al‑salām) concerning توحید, prophethood, and Resurrection. They possessed no rational or reasoned answer; therefore, like all obstinate and irrational opponents, they resorted to brute force and resolved to kill Ibrāhīm. As the Qurʾān states: “فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَن قَالُوا اقْتُلُوهُ أَوْ حَرِّقُوهُ”. From this expression of the Qurʾān, it appears that some among them suggested burning him, while others proposed killing him by the sword or other means. Ultimately, the first opinion was adopted, as they considered burning to be the most severe form of killing. It is also possible that initially they intended to kill him in an ordinary manner, but later collectively decided to subject him to the harshest possible punishment. This verse does not describe how Ibrāhīm (ʿalayhi al‑salām) was cast into the fire; it only states that God saved him from it: “فَأَنْجَاهُ اللَّهُ مِنَ النَّارِ”. The detailed account of this event is presented in Sūrah al‑Anbiyāʾ, āyāt 28–70. The verse concludes by stating that in this event there are signs for those who believe: “إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُونَ”. Not merely one sign, but many signs are contained in this event: first, the clear miracle that the fire had no effect upon Ibrāhīm; second, that the fire, as commonly reported, became a place of tranquility; third, that those possessing immense worldly power proved utterly incapable against a single individual devoid of outward means; and fourth, that such an extraordinary event produced no effect upon their hardened hearts, indicating a withdrawal of divine guidance from them. It is narrated that when Ibrāhīm (ʿalayhi al‑salām) was cast into the fire bound, the only thing that was burned was the rope with which he had been tied (bihāwala: Tafsīr Rūḥ al‑Maʿānī, vol. 20, p. 130). Thus, the fire destroyed that which confined him and became a means of his liberation, which itself was another sign. After this deliverance, Ibrāhīm (ʿalayhi al‑salām) did not abandon his mission; rather, he intensified his دعوت. He said to his people: “وَقَالَ إِنَّمَا اتَّخَذْتُم مِّن دُونِ اللَّهِ أَوْثَانًا مَّوَدَّةَ بَيْنِكُمْ فِي الْحَيَاةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُم بِبَعْضٍ وَيَلْعَنُ بَعْضُكُم بَعْضًا وَمَأْوَاكُمُ النَّارُ وَمَا لَكُم مِّن نَّاصِرِينَ”. That is, you have taken idols instead of God merely to establish bonds of affection among yourselves in worldly life; however, on the Day of Resurrection, these bonds will be severed, and you will deny and curse one another, and your destination will be Hell, with no helper for you. The selection of idols served as a means of cohesion among idol‑worshippers in several ways: shared worship fostered unity within tribes; it preserved attachment to ancestral traditions; and it reinforced the authority of tribal leaders who encouraged such practices. However, all these superficial bonds will dissolve on the Day of Resurrection, transforming into enmity, as expressed in: “الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ”. Some narrations indicate that this principle is not limited to idol‑worshippers, but extends to all who follow false leaders; they too will become enemies of one another and curse each other (bihāwala: Uṣūl al‑Kāfī, cited in Tafsīr Nūr al‑Thaqalayn, vol. 4, p. 154). By contrast, the bond among believers, rooted in توحید and obedience, will endure and strengthen. It is then stated: “فَآمَنَ لَهُ لُوطٌ”. Lūṭ (ʿalayhi al‑salām), himself a great prophet and relative of Ibrāhīm (ʿalayhi al‑salām), believed in him. The mention of his faith emphasizes that even if the majority did not accept the message, the acceptance of a distinguished individual is itself significant. Thereafter it is stated: “وَقَالَ إِنِّي مُهَاجِرٌ إِلَى رَبِّي إِنَّهُ هُوَ الْعَزِيزُ الْحَكِيمُ”. Ibrāhīm (ʿalayhi al‑salām) declared his migration in the path of God, indicating that when the environment becomes hostile to truth, a prophet may migrate to another place to continue the mission. Accordingly, he departed from Bābil toward the land of Shām, accompanied by Lūṭ (ʿalayhi al‑salām) and his family. Finally, the verse mentions four divine blessings granted to Ibrāhīm (ʿalayhi al‑salām) after migration: “وَوَهَبْنَا لَهُ إِسْحَقَ وَيَعْقُوبَ” — he was granted Isḥāq and Yaʿqūb; “وَجَعَلْنَا فِي ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ” — prophethood and revelation were placed among his descendants; Furthermore, it is stated: “وَآتَيْنَاهُ أَجْرَهُ فِي الدُّنْيَا” — he was granted reward in this world, including enduring honor and remembrance among all nations; And finally: “وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ” — in the Hereafter, he will be among the righteous. These blessings collectively constitute a source of great honor for Ibrāhīm (ʿalayhi al‑salām).

As is evident from numerous verses of the Qurʾān, being counted among the righteous is regarded as the highest distinction for a human being. For this reason, many of the prophets prayed to God that they might be included among the صالحین. For instance, Ḥaḍrat Yūsuf (ʿalayhi al‑salām), after attaining the highest degrees of worldly authority and splendor, supplicated: “تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ” (Yūsuf 101). Similarly, Sulaymān (ʿalayhi al‑salām), despite his great majesty and power, prayed: “أَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ” (al‑Naml 19). When Shuʿayb (ʿalayhi al‑salām) entered into an agreement with Mūsā (ʿalayhi al‑salām), he stated: “سَتَجِدُنِي إِن شَاءَ اللَّهُ مِنَ الصَّالِحِينَ” (al‑Qaṣaṣ 27). Ibrāhīm (ʿalayhi al‑salām) also prayed: “رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ” (al‑Shuʿarāʾ 83). He further prayed for righteous offspring: “رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ” (al‑Ṣāffāt 100). In numerous verses of the Qurʾān, when God praises the great prophets, He describes them as being among the صالحین. From a comprehensive consideration of these verses, it becomes clear that the highest level of human perfection lies in being righteous. The question then arises: what is meant by being “صالح”? It signifies purity and excellence in belief and faith, as well as righteousness in action, speech, and character. A righteous person is one whose thought, conduct, and words are all virtuous. The opposite of “صالح” is “فاسد”. فساد encompasses all forms of wrongdoing, injustice, and corruption. In the Qurʾān, the term “صلاح” is used in contrast to “فساد”, and at times also in contrast to “سيئة”, which denotes sin and evil.

Some exegetes have pointed out that this verse contains a subtle insight, namely that God transformed all the difficult circumstances faced by Ibrāhīm (ʿalayhi al‑salām) into their opposites. Thus, the idolaters of Bābil intended to burn him in fire, yet that fire became for him a garden. They desired that he remain without any companion and live in isolation, yet God granted him such expansion and abundance that the world became filled with his progeny. Among his closest relatives were individuals who were misguided and idol‑worshippers, including Āzar; but in their place, God granted him offspring who were themselves guided and became guides for others. Ibrāhīm (ʿalayhi al‑salām) initially possessed neither wealth nor status, yet God bestowed upon him great prosperity and honor. In the early stages, he was an unknown individual, to the extent that the idolaters of Bābil would say: “سمعنا فتى يذكرهم يقال له إبراهيم”. However, God elevated his name and granted him such renown that he came to be known as the leader of the prophets and the foremost among the messengers (bihāwala: Tafsīr Fakhr al‑Dīn al‑Rāzī, with some variation).

See ayat 30 for tafseer.

See ayat 30 for tafseer.

After briefly narrating the incident of Prophet Ibrahim (peace be upon him), Allah the Exalted mentions some story of his contemporary prophet, Prophet Lut (peace be upon him). Thus He says: We sent Lut. He said to his people: Indeed, you commit an abominable deed which no one in the worlds before you has ever done: (وَلُوطًا إِذْ قَالَ لِقَوْمِهِ إِنَّكُمْ لَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُم بِهَا مِنْ أَحَدٍ مِّنَ الْعَالَمِينَ). (Explanatory Note: "Luta" might be connected with "Nuh" as an apposition; hence "Arsalna" (We sent) would mean We sent both. Some people consider "Luta" as the object of the implied verb "Udhkur" (mention)). The root of "Fahisha" is "Fahsh," whose literal meaning is every act or speech that is extremely ugly and detestable. Here it is a metaphor for homosexuality and sodomy. The phrase "ma sabaqakum biha min ahadin min al-alamin" (no one before you from all peoples) clearly indicates that this vile and shameful act was not prevalent as a communal or national trait in any people or nation before them. Regarding the conditions of the people of Lut, historians have written that the reason behind their engaging in this sin was their extreme stinginess. Because their city was located on the route to Sham (Greater Syria), they committed this act with some travelers and guests, which caused those people to detest them. But gradually homosexual inclinations grew strong among them themselves, and they became engulfed in the mire of sodomy. In any case, these people will bear the burden of not only their own sins but also the sins of those who later follow their evil deeds (without any diminution in their own sins), because whoever initiates any filthy and vile custom shares in the evil deeds of his followers. And those people were the founders of this corrupt custom. After this, Prophet Lut stated his purpose very clearly and said: Do you approach men with desire instead of women? (أَئِنَّكُمْ لَتَأْتُونَ الرِّجَالَ). And do you cut off the way of the people (i.e., obstruct the path of human propagation)? (وَتَقْطَعُونَ السَّبِيلَ). (Explanatory Note: Some exegetes have offered different interpretations of "taqt’ūn as-sabīl." On examining the history of that people, it is said that they used to block the caravan routes. Since the travelers had to evade them, there was no choice but to take unknown paths so as not to fall into their hands. Some interpreters say this phrase means they used to rob caravans. However, the first interpretation fits better because one purpose of prohibiting sodomy is the threat of cutting off the human race.) And do you commit indecencies in your gatherings? (وَتَأْتُونَ فِي نَادِيكُمُ الْمُنْكَرَ). The word "Nadi" derives from "Nada," meaning a public assembly or place where people gather and call to each other. It is sometimes used for a place of entertainment because people call and summon one another there. The Quran does not specify what evil deeds they committed in their gatherings, but it is understood without stating that these were indecent acts linked to their immorality. As recorded in some histories, they exchanged obscene and vulgar words with each other, hit one another on the back, played gambling games, indulged in childish games, especially pelted travelers with stones, played musical instruments, and appeared naked before the entire assembly. (Reference: Safinat al-Bihar, Vol. 2, p. 517). There is a narration reported from the Noble Prophet (peace be upon him), whose narrator is Umm Hani, that when he was asked about the meaning of "wa ta’tūna fī nādīkum al-munkar," he said: "They used to stone whoever passed by them and mock him." (Explanatory Note: Tafsir al-Qurtubi, under the relevant verses). Now reflect on what the response of this misguided and shameless people was to the truthful message of Prophet Lut (peace be upon him)? The Quran states that they had no response other than this: "If you are truthful, then bring upon us the punishment of Allah." (فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَن قَالُوا ائْتِنَا بِعَذَابِ اللَّهِ إِن كُنتَ مِنَ الصَّادِقِينَ). Those lustful people, deprived of reason and understanding, said this mockingly in reply to Prophet Lut’s reasonable and well-grounded invitation. This reply also implies that Prophet Lut (peace be upon him) had warned them that if they persist in this false way, a painful punishment from Allah would befall them. But they deserted the words of guidance and only engaged in mockery and ridicule of this last warning. In Surah Al-Qamar, verse 36, a similar meaning is expressed: "And indeed, Lut warned them of Our assault, but they disputed the warnings." The words of this misguided nation are...This proves that they wanted, in the case that the punishment did not descend, to prove that Prophet Lût (peace be upon him) is a liar. However, it is God's mercy that He grants even the most sinful nations an opportunity to reconsider and reform themselves. This was the point at which Prophet Lût (peace be upon him) became completely helpless and, with a heart filled with sorrow and grief, petitioned in the Divine Presence: "قَالَ رَبِّ انصُرْنِي عَلَى الْقَوْمِ الْمُفْسِدِينَ" (He said, "My Lord, grant me victory over the corrupt people"). This is the nation that has filled the earth with corruption and destruction. They have destroyed morals and piety. They have turned away from chastity and purity. They have trampled upon social justice. Their corruption in idolatry and polytheism includes ethical depravity and oppression, and they threaten the human race with destruction and annihilation. O God, grant me success over these corrupters.

Homosexual relations, whether between men (لواطت) or between women (مساحقہ), are among the gravest forms of moral deviation that constitute a source of corruption within society. In principle, nature has created the temperaments of man and woman in such a way that they attain satisfaction and psychological tranquility through forming relations with the opposite sex. Apart from this arrangement, any sexual inclination that develops within a person represents a deviation from sound human nature and a form of psychological disorder. If such an inclination is not restrained, it gradually intensifies over time. The consequence is that a person no longer retains attraction toward the opposite sex and instead begins to seek unnatural gratification exclusively from the same sex. Such illegitimate mutual relations affect the human physical system, including the nervous system and psychological condition. When this inclination becomes habitual, it prevents a man from becoming a complete man and a woman from becoming a complete woman, to the extent that such homosexual men or women become afflicted with severe sexual weakness and do not prove to be good parents for their children. At times, they may even lose the capacity for reproduction altogether. Through the inclination toward homosexuality, people gradually develop a psychological disorder whereby they become inclined toward isolation and begin to fear social gatherings, to the extent that they become estranged even from their own selves. Furthermore, they develop psychological contradictions and conflicts. If such individuals do not turn toward self-reform, they become afflicted with various kinds of physical and psychological illnesses. On the basis of these moral and social arguments, Islam has prohibited homosexuality in every form and circumstance and has prescribed severe punishment for it (the prescribed penalty at times extending to death). An important point in this regard is that the unrestrained conduct and pursuit of variety in the so-called civilized world of the present age has produced psychological corruption among many boys and girls. Among boys, there emerges an inclination toward inappropriate and feminine clothing and self-adornment, while among girls there arises a desire to wear masculine attire. From this point begin psychological deviation and homosexual inclination. Eventually, this tendency and such extremely reprehensible acts are granted legal recognition, and they are regarded as exempt from every form of punishment and prosecution. The pen feels ashamed while describing the extent of such conditions. (Explanatory Note: In Islam, a detailed discussion concerning the prohibition of homosexuality and the philosophy underlying this prohibition has already been presented in Tafsir-e-Namuna, Volume 5, under the commentary of Surah Hud, verse 81.)

See ayat 35 for tafseer.

See ayat 35 for tafseer.

See ayat 35 for tafseer.

See ayat 35 for tafseer.

After the previous verses, which mentioned the general trial of human beings, the present passage and what follows describe the trials of the prophets and earlier communities, showing how those prophets and their companions were surrounded by enemies, subjected to pain and hardship, how they exercised patience, and how they ultimately attained victory over circumstances. These accounts serve as consolation for the companions of the Messenger of God (ṣallā Allāh ʿalayhi wa‑ālihi wa‑sallam), who at that time were surrounded in Mecca by powerful enemies. At the same time, they constitute a warning for the opponents, so that they may realize that their ultimate end will be grievous. The narrative begins with one of the ulū al‑ʿazm prophets, namely Nūḥ (ʿalayhi al‑salām). In concise terms, that aspect of his life is described which was most relevant to the conditions faced by the Muslims. God says: “وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا”. Hazrat Nūḥ (ʿalayhi al‑salām) was continuously engaged in delivering the message day and night, inviting his people toward توحید, whether in private or in public gatherings. Over a prolonged period of nine hundred and fifty years, he seized every opportunity to call them toward God, without fatigue and without allowing weakness to affect his resolve. Despite this sustained effort, only a small number—reported historically as eighty persons—accepted his teaching. At the same time, the Messenger of God (ṣallā Allāh ʿalayhi wa‑ālihi wa‑sallam) is implicitly informed that he should continue inviting the مشرکین toward truth and not be disheartened by their obstinacy, for his task was easier than that faced by Nūḥ (ʿalayhi al‑salām). The end of that oppressive and contentious community is then described: they were seized by a great flood because they were wrongdoers: “فَأَخَذَهُمُ الطُّوفَانُ وَهُمْ ظَالِمُونَ”. In this way their disgraceful existence was brought to an end; their palaces, dwellings, and lifeless bodies were all submerged beneath the waves. The expression “أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا” emphasizes the magnitude of the duration, since the mention of one thousand years in this form highlights the importance of the extended period of prophethood. This refers to the duration of preaching before the flood. It is reported that he lived for a long period afterward as well. The word “طوفان” is derived from “طواف” and in its original sense denotes anything that encompasses and surrounds; it was then applied to intense floods spreading across the surface of the earth. The description of the people of Nūḥ as “وَهُمْ ظَالِمُونَ” indicates that even at the time of the flood they persisted in ظلم. It suggests that had they abandoned such conduct and returned toward God, they would not have been subjected to this punishment. It is then added: “فَأَنْجَيْنَاهُ وَأَصْحَابَ السَّفِينَةِ وَجَعَلْنَاهَا آيَةً لِّلْعَالَمِينَ”. Nūḥ and the companions of the Ark were saved, and it was made a sign for all people. After the account of Nūḥ, the narrative turns to another ulū al‑ʿazm prophet, Ibrāhīm (ʿalayhi al‑salām): “وَإِبْرَاهِيمَ إِذْ قَالَ لِقَوْمِهِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ ذَلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ”. At this point, two fundamental pillars of prophetic teaching are presented together—توحید and تقویٰ. The call to belief and righteous conduct is declared to be better for humanity, for it leads to purification from the evils of shirk and sin in worldly life and guarantees eternal felicity in the Hereafter. Ibrāhīm (ʿalayhi al‑salām) then establishes the invalidity of idol worship. He declares: “إِنَّمَا تَعْبُدُونَ مِن دُونِ اللَّهِ أَوْثَانًا”. These idols are lifeless forms without will, intellect, or awareness; their very nature refutes the belief in their divinity. He further states: “وَتَخْلُقُونَ إِفْكًا”. You fabricate falsehood and falsely attribute divinity to these idols without any sound proof, relying only upon baseless assumptions. He proceeds to a third argument: “إِنَّ الَّذِينَ تَعْبُدُونَ مِن دُونِ اللَّهِ لَا يَمْلِكُونَ لَكُمْ رِزْقًا”. Those whom you worship besides God have no authority over your provision. Therefore, provision should be sought from God alone: “فَابْتَغُوا عِندَ اللَّهِ الرِّزْقَ”. Since He is the true Provider, He alone deserves worship and gratitude: “وَاعْبُدُوهُ وَاشْكُرُوا لَهُ”. The sense of gratitude toward the true Benefactor also motivates worship. Furthermore, it is stated: “إِلَيْهِ تُرْجَعُونَ”. If you seek life in the Hereafter, know that the return is to Him, not to the idols. These idols are of no benefit in this world or the next. Through these concise and clear arguments, Ibrāhīm (ʿalayhi al‑salām) refutes the baseless beliefs of the مشرکین. He then addresses them in a tone of warning: “وَإِن تُكَذِّبُوا فَقَدْ كَذَّبَ أُمَمٌ مِّن قَبْلِكُمْ”. Those before you also denied their prophets, and their end was painful. The duty of the messenger is only clear conveyance: “وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ”. This statement may refer either to the earlier communities such as the people of Nūḥ or directly to the مشرکین of Mecca; in both cases, the meaning remains consistent. At this point, the Qur’an leaves the detailed account of Ibrāhīm’s story and concludes his argument with reference to the reality of Resurrection: “أَوَلَمْ يَرَوْا كَيْفَ يُبْدِئُ اللَّهُ الْخَلْقَ ثُمَّ يُعِيدُهُ”. Here, “seeing” may denote intellectual realization or direct observation of life emerging in nature. The One who initiates creation possesses the power to restore it, for ability over an act implies ability over its repetition. The verse concludes: “إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ”. For God, such acts are neither difficult nor constrained, for notions of ease and difficulty pertain only to creation, whose power is limited, not to the Divine whose power is absolute.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

After the account of Lūṭ (ʿalayhi al‑salām) and his people, reference is made to other communities such as the people of Shuʿayb, ʿĀd, Thamūd, Qārūn, and Firʿawn. In the present verses, each of these is mentioned through concise and result‑oriented indications. First, it is stated: “وَإِلَى مَدْيَنَ أَخَاهُمْ شُعَيْبًا”. Shuʿayb (ʿalayhi al‑salām) is described as their “brother,” a term indicating his deep attachment and compassion for his people, as well as a possible kinship relation. Madyan refers to a region located to the southwest of present‑day Jordan, near the eastern side of the Gulf of ʿAqabah, where Shuʿayb and his people resided. Shuʿayb (ʿalayhi al‑salām), like other great prophets, began his call with belief in the origin and the hereafter, forming the foundation of every religion. He said: “يَا قَوْمِ اعْبُدُوا اللَّهَ وَارْجُوا الْيَوْمَ الْآخِرَ”. Belief in the origin instills awareness that God constantly observes human actions, and belief in the hereafter reminds human beings of the accountability for all deeds, thus exerting a profound influence on moral refinement. He then presented a comprehensive practical command encompassing social and communal guidance: “وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ”. The concept of فساد includes all forms of corruption, destruction, deviation from the right path, and injustice, in contrast to صلاح and إصلاح, which encompass constructive and beneficial actions. However, instead of accepting this guidance, the people denied him: “فَكَذَّبُوهُ”. As a result of this wrongdoing, they were seized by a severe earthquake: “فَأَخَذَتْهُمُ الرَّجْفَةُ”, and they fell lifeless in their dwellings: “فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ”. Subsequently, the destruction of the people of ʿĀd and Thamūd is mentioned: “وَعَادًا وَثَمُودَ”. Their dwellings were well known to the audience, located along the routes of travel in regions such as Ḥijr and al‑Aḥqāf. Despite witnessing the ruins of these civilizations, people failed to take heed. Their ultimate ruin is attributed to the fact that Shayṭān adorned their deeds in their eyes and prevented them from the path of truth: “وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ”. Although they possessed insight, intellect, and guidance from prophets, they turned away from truth and followed deceptive inclinations until they reached a point of no return. Then mention is made of three prominent figures representing different forms of corruption: Qārūn, Firʿawn, and Hāmān: “وَقَارُونَ وَفِرْعَوْنَ وَهَامَانَ”. Qārūn symbolizes wealth accompanied by arrogance and heedlessness; Firʿawn represents tyrannical power; and Hāmān exemplifies the support of oppressive authority. Mūsā (ʿalayhi al‑salām) came to them with clear proofs: “وَلَقَدْ جَاءَهُم مُّوسَى بِالْبَيِّنَاتِ”, yet they responded with arrogance and rebellion: “فَاسْتَكْبَرُوا فِي الْأَرْضِ”. Despite relying upon their wealth and power, they were unable to escape the grasp of divine authority: “وَمَا كَانُوا سَابِقِينَ”. God destroyed each of them through the very means associated with their existence. Thus it is stated: “فَكُلًّا أَخَذْنَا بِذَنبِهِ”. Among them were those upon whom a storm of stones was sent: “فَمِنْهُم مَّنْ أَرْسَلْنَا عَلَيْهِ حَاصِبًا”, referring to the people of ʿĀd; others were seized by a thunderous cry: “وَمِنْهُم مَّنْ أَخَذَتْهُ الصَّيْحَةُ”, referring to Thamūd; some were swallowed by the earth: “وَمِنْهُم مَّنْ خَسَفْنَا بِهِ الْأَرْضَ”, referring to Qārūn; and others were drowned: “وَمِنْهُم مَّنْ أَغْرَقْنَا”, referring to Firʿawn, Hāmān, and their followers. These punishments illustrate that different forms of misguidance led to corresponding forms of destruction. The verse concludes by emphasizing the principle of divine justice: “وَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ”. God did not ظلم them; rather, they wronged themselves. Their punishments were the direct consequences of their own deeds. As in many other Qur’anic verses, this passage affirms human freedom of will and choice, indicating that the responsibility for actions lies with human beings themselves, and that God has created them free and intended them to remain so.

See ayat 44 for tafseer.

See ayat 44 for tafseer.

See ayat 44 for tafseer.

In the preceding verses, the states of corrupt (mufsid), arrogant, obstinate, and unjust polytheists have been described. In the present verses, a striking and eloquent example is presented, appropriate to this context, for those who take beings other than God as their deities and protectors. The more one reflects upon this example, the more profound insights it yields. Thus, God states: those who take protectors besides God are like a spider that constructs a dwelling for itself, yet indeed the frailest of houses is the house of the spider—if only they knew: “مَثَلُ الَّذِينَ اتَّخَذُوا مِن دُونِ اللَّهِ أَوْلِيَاءَ كَمَثَلِ الْعَنكَبُوتِ اتَّخَذَتْ بَيْتًا وَإِنَّ أَوْهَنَ الْبُيُوتِ لَبَيْتُ الْعَنكَبُوتِ لَوْ كَانُوا يَعْلَمُونَ”. How precise and profound is this metaphor. Every creature builds some form of shelter, yet none is weaker than the web of the spider. A dwelling is ordinarily expected to possess walls, a roof, and protection against dangers and environmental changes. Even if some structures lack a roof or walls, they at least offer some minimal security. However, the spider’s web, constructed of delicate strands, lacks walls, roof, enclosure, and stability; it cannot endure even the slightest disturbance. A soft breeze can disrupt it, a drop of rain can destroy it, the faintest heat can annihilate it, and even dust can fragment it. The false deities upon whom these people rely are of the same nature: incapable of benefit or harm, incapable of resolving difficulties, and incapable of providing refuge in times of distress. Although the spider’s web serves as a resting place and a means of capturing prey, in comparison with other dwellings it remains exceedingly fragile and impermanent. Similarly, those who rely upon entities other than God rest their trust upon something as frail as the spider’s web. Thrones of tyrants, the wealth of Qārūn, the treasuries and palaces of rulers—all are akin to fragile webs, unable to withstand the storms of events. History itself demonstrates that no worldly support is reliable. By contrast, those who place their trust in God rely upon a firm and enduring foundation. At the same time, despite its weakness, the structure of the spider’s web is itself a marvel of creation. It is formed from a substance stored in minute glands within the spider’s body, which solidifies upon exposure to air. With remarkable intricacy, the spider produces fine strands, sometimes extending great lengths from minimal material. Each strand consists of multiple finer filaments, exhibiting extraordinary subtlety and precision. Thus, while it is structurally weak, it also reflects the عظمت of divine creation. It is also noteworthy that the term “أولياء” is used rather than “أصنام”, indicating that the warning extends beyond idols to any entity taken as a source of reliance instead of God, including unauthorized leaders or guides. The phrase “لَوْ كَانُوا يَعْلَمُونَ” implies that if they truly understood the impermanence and weakness of their false supports, they would realize their similarity to the spider’s web. The following verse then warns the heedless: “إِنَّ اللَّهَ يَعْلَمُ مَا يَدْعُونَ مِن دُونِهِ مِن شَيْءٍ وَهُوَ الْعَزِيزُ الْحَكِيمُ”. God is fully aware of whatever they invoke besides Him, whether open or hidden, and His granting of respite arises not from ignorance or inability, but from divine wisdom. The next verse responds to objections that such examples are insignificant or unworthy: “وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ”. The value of an example lies not in the magnitude of its elements but in its precision in conveying meaning. Even the smallest example may yield the greatest insight. Finally, it is stated: “خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ إِنَّ فِي ذَلِكَ لَآيَةً لِّلْمُؤْمِنِينَ”. God has created the heavens and the earth with truth, and in this there is a sign for those who believe. Thus, the ability to comprehend these signs depends upon knowledge, reflection, and faith. Truth is manifest like the light of the sun, yet only those with awakened hearts and insight are able to benefit from it.

After the accounts of the Prophets of strong resolve (Ulū al-ʿAzm) and the narratives of past nations, together with the inappropriate and abusive treatment that those communities directed toward these Divine leaders, and the sorrowful fate that befell those nations, the address of God Almighty turns toward the Prophet of Islam صلى الله عليه وآله وسلم in order to console him, strengthen his spirit, reassure his heart, and provide him with a comprehensive and universal code of conduct. Two commands are given to him: First, recite that portion of the Divine Book which has been revealed to you: (اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ). Recite these verses, for within them lies all that you seek: knowledge and wisdom, admonition, the criterion for distinguishing truth from falsehood, the means for illuminating the soul and heart, and a programme of life for every group and community. Recite these verses, act upon them, derive guidance from them, and illuminate your heart through their recitation. After the first command, which contains the aspect of instruction, the second command is: establish prayer. (وَأَقِمِ الصَّلَاةَ). Thereafter, the great benefits of prayer are mentioned, namely that prayer restrains man from acts of indecency and wrongdoing: (إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنكَرِ). (Explanatory Note: The distinction between “فحشاء” and “منكر” has been discussed in Volume 6 under the commentary of Surah al-Nahl, verse 90. Briefly, it may be stated that “فحشاء” refers to concealed major sins, whereas “منكر” refers to manifest major sins. Alternatively, “فحشاء” denotes sins committed under the influence of lustful faculties, while “منكر” denotes sins committed under the influence of rational faculties.) The excellence of prayer lies precisely in the fact that it reminds man of the Origin and the Return, which is the strongest means of safeguarding him from deviation. Therefore, it restrains him from acts of indecency and wrongdoing. When a person stands for prayer, he pronounces the takbīr, thereby acknowledging that God is exalted and supreme above all things. He remembers His blessings, praises and glorifies Him, acknowledges His mercy and compassion, remembers the Day of Recompense, confesses servitude before Him, seeks guidance toward the Straight Path, and seeks refuge in God from following the path of those who are astray and those who have incurred wrath (the مضمون of Surah al-Hamd). Without doubt, within the heart and soul of such a person who is devoted to prayer, there arises the motivation to accept truth, the inclination toward purity, and the spirit of piety. While performing prayer, a person bows in rukūʿ and places his forehead upon the earth before his Creator, becoming absorbed in the conception of Divine greatness; consequently, feelings of selfishness and arrogance are effaced from his heart. He bears witness to Divine Unity and acknowledges the messengership of the Prophet Muhammad صلى الله عليه وآله وسلم. In this state, he sends blessings upon the Prophet and raises his hands before God in supplication that He may include him among His righteous servants (Tashahhud and Salam). All these matters awaken spiritual waves within the soul of the worshipper, and his spiritual strength becomes a fortified barrier against sin. This process is repeated several times throughout the day and night. Thus, when a person awakens in the morning from sleep, he becomes immersed in the remembrance of his Lord. In the middle of the day, when he is occupied with worldly affairs, he suddenly hears the call of the muʾadhdhin proclaiming the takbīr, whereupon he abandons his occupations and turns toward the Divine Court. Even when the day ends and night begins, before retiring to his bed of rest, he presents himself before the Divine Presence and transforms his heart into a centre of illumination. Moreover, when a person prepares for prayer, he first washes and purifies himself. He removes from himself every unlawful and usurped thing, and then presents himself before the Court of the Lord of Majesty. All these matters restrain him from indecency and wrongdoing. In proportion to the degree of sincerity, perfection, and spirit of worship possessed by the worshipper, he remains distant from indecency and wrongdoing to that same extent. According to the degree attained, sometimes a person remains entirely protected, and sometimes only partially so. It is impossible for a person to perform prayer without it having some effect upon him, even if his prayer is merely ostentatious or even if he is immersed in sin. Certainly, the effects of such prayer upon the soul are weaker; nevertheless, had such people not even performed ostentatious prayer, they would have become further immersed in sin. This matter may be clarified further by stating that abstention from indecency and wrongdoing possesses numerous levels and degrees, and every worshipper attains a rank and station corresponding to his spiritual degrees of perfection. From what has been stated above concerning this verse, it becomes evident that certain exegetes have undertaken fruitless efforts in interpreting this verse and have laboured unnecessarily in selecting unsuitable interpretations. Perhaps, observing that some people perform prayer and yet still commit sins, they focused only upon the absolute meaning of the verse and neglected the gradational hierarchy involved. Consequently, they fell into doubt and adopted alternative explanations for the verse. For example, some have stated that prayer restrains a person from indecency and wrongdoing only for as long as he remains engaged in prayer. What a strange assertion this is. Such a characteristic is not unique to prayer alone. There are many activities during whose performance a person does not commit sin. Others have stated that the acts and recitations of prayer are phrases each of which tells man not to commit sin — for example, takbīr, tasbīḥ, and tahlīl all say: “Do not sin.” The issue, however, is whether man actually listens to this prohibitive call or not. Likewise, some have interpreted this verse on the basis that the word “نہی” here signifies only “legislative prohibition” (nahy tashrīʿī). They have remained unaware that what is intended here is ontological prohibition (nahy takwīnī). The apparent meaning of the verse is that the very effect of prayer restrains man from committing sin. Therefore, the principal interpretation of the verse under discussion is precisely that which has been explained above. Nevertheless, there is no impediment to prayer constituting both a takwīnī prohibition and a tashrīʿī prohibition against indecency and wrongdoing.

(1) In a tradition narrated from the Prophet of Islam صلى الله عليه وآله وسلم: من لم تنھہ صلاتہ عن الفحشاء و المنکر لم یزدد من اللہ الا بعداً Whoever’s prayer does not restrain him from indecency and wrongdoing gains nothing from God except increased distance. (Explanatory Note: Majmaʿ al-Bayān, under the commentary of the present verse. In the second tradition, there is an indication toward nahy tashrīʿī.) (2) In another tradition narrated from the Prophet صلى الله عليه وآله وسلم: لاصلوة لمن لم یطع الصلوة۔ و طاعة الصلوة ان ینتھی عن الفحشآء و المنکر۔ The prayer of the one who does not obey prayer is not prayer at all; and obedience to prayer is that one complies with its prohibition against indecency and wrongdoing. (Explanatory Note: Majmaʿ al-Bayān, under the commentary of the present verse. In the second tradition, there is an indication toward nahy tashrīʿī.) (3) In yet another tradition narrated from the Prophet صلى الله عليه وآله وسلم, it is reported that a young man from among the Ansar used to perform prayer behind the Messenger of Allah صلى الله عليه وآله وسلم, yet he remained involved in shameful sins. When the people informed the Messenger of Allah صلى الله عليه وآله وسلم of this matter, he said: ان صلاتہ تنھاہ یوماً Eventually, his prayer will one day restrain him from these actions. (Explanatory Note: Majmaʿ al-Bayān, under the commentary of the present verse.) (4) The effect of prayer is considered so significant that in some traditions it has been regarded as the criterion for whether prayer is accepted or rejected. As Imam Jaʿfar al-Sadiq عليه السلام stated: من احبّ ان یعلم اقبلت صلوتہ ام لم تقبل؟ فلینظر ھل منعت صلوتہ عن الفحشآء و المنکر؟ فبقدر ما منعتہ قبلت منہ Whoever wishes to know whether his prayer has been accepted before God or not should observe whether his prayer has restrained him from indecency and wrongdoing. To the extent that it has restrained him from these acts, to that same extent his prayer has been accepted. (Explanatory Note: Majmaʿ al-Bayān, under the commentary of the present verse.) At the end of the verse appear the words: (وَلَذِكْرُ اللَّهِ أَكْبَرُ). “The remembrance of God is even greater and more exalted.” In this sentence, one of the most important philosophies of prayer has been explained. That is, among the blessings and effects of prayer, even greater than its prevention of indecency and wrongdoing is the fact that prayer occupies man with the remembrance of God. This is the very foundation of every good and felicity. Indeed, the principal factor that keeps man away from indecency and wrongdoing is precisely the remembrance of God. In reality, the superiority of prayer among all its blessings arises from the fact that it constitutes the foundation of all goodness and felicity. The remembrance of God is, in principle, the source of the life of the heart and the tranquility of souls, and nothing else can attain this rank. الا بذکر اللہ تطمئن القلوب Be aware that it is through the remembrance of God that hearts find tranquility. (Surah al-Raʿd, 28) In principle, the spirit of all acts of worship — whether prayer or any other form of worship — is the remembrance of God. The words of prayer, the actions of prayer, the preliminaries of prayer, and the supplications following prayer all, in reality, revive the remembrance of God within the human heart. It is noteworthy that in Surah Ta Ha, verse 14, reference has been made to this fundamental philosophy of prayer. Thus, while addressing Musa, it is stated: أَقِمِ الصَّلَاةَ لِذِكْرِي Establish prayer for My remembrance. Great exegetes have also presented interpretations of the above phrase (وَلَذِكْرُ اللَّهِ أَكْبَرُ) differing from this explanation, some of which are also alluded to in Islamic traditions. Among them is the interpretation that: God remembers you through His mercy, while you remember Him through obedience. (Explanatory Note: According to this interpretation, Allah is the subject in this context; however, according to the previous interpretation, the subject of the verb mentioned in the verse is the servant.) Another interpretation is that the remembrance of God is superior even to prayer itself, because the spirit of every act of worship is the remembrance of God. The above-mentioned interpretations, some of which are also mentioned in Islamic traditions, may possibly refer to the inner dimensions (butūn) of the verse. Otherwise, the apparent meaning of the verse is the same as that already explained above, because in most places where the expression dhikr Allah appears, it refers to the servants remembering God. The verse above also naturally inclines the mind toward this meaning. However, the idea that God remembers His servants may itself be understood as the direct consequence of the servants remembering God. In this manner, the apparent contradiction between the two meanings is removed. According to a tradition narrated from Muʿadh ibn Jabal, no action of man is superior to dhikr Allah for deliverance from Divine punishment. People asked him whether even striving in the path of God was not superior to it. Muʿadh ibn Jabal replied in the affirmative, because God says: وَلَذِكْرُ اللَّهِ أَكْبَرُ Apparently, Muʿadh ibn Jabal had heard this from the Messenger of Allah صلى الله عليه وآله وسلم himself, because he narrates that he asked the Prophet of God صلى الله عليه وآله وسلم which deed among all deeds is the most excellent. The Messenger of Allah صلى الله عليه وآله وسلم replied: اِن تموت ولسانک رطب من ذکر اللہ عزّوجل That at the time of death your tongue remains moist with the remembrance of Allah, the Mighty and Majestic. The intention of man and the degree and quality of his presence of heart differ in prayer and all other acts of worship. Therefore, at the end of the verse, these words have been added: (وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ), meaning: God knows what deeds you perform. He knows which actions you perform secretly and which openly, what intentions you hold, and what words you utter with your tongue. God is fully aware of all these matters.

See ayat 49 for tafseer.

Although prayer is not something whose philosophy is hidden from anyone, when we examine the texts of the Qur’anic verses and Islamic traditions carefully, many subtleties and fine points become apparent before us. For example: 1. The philosophy of prayer — its spirit, foundation, objective, practice, and result — is entirely the remembrance of God, namely that very dhikr Allah which the verse and traditions describe as “the greatest.” However, such “remembrance” must be of a kind that prepares the ground for reflection, and reflection in turn must become the motive for action. As narrated from Imam Jaʿfar al-Sadiq عليه السلام in the interpretation of: (وَلَذِكْرُ اللَّهِ أَكْبَرُ), he stated: و ذکر اللہ عندما احل و حرم The remembrance of God concerning lawful and unlawful acts — meaning that remembrance of God should be such that man performs lawful deeds and refrains from unlawful ones. (Bihār al-Anwār, Vol. 82, p. 200). 2. Prayer washes away sins and becomes the means of Divine forgiveness and pardon, because prayer inclines man toward repentance and the rectification of conduct. Thus, in a tradition it is reported that the Messenger of God صلى الله عليه وآله وسلم asked his companions: لو کان علی باب دار احدکم نھر واغتسل فی کل یوم منہ خمس مرات اکان یبقی فی جسدہ من الدرن شیء؟ قلت لا۔ قال:۔۔ فانّ مثل الصلوة کمثل النھر الجاری کلما صلی کفرت ما بینھما من الذنوب۔ If there were a pure and clean river flowing before the door of one among you, and he were to bathe in it five times each day, would any impurity or dirt remain upon his body? They replied: No. Then the Messenger of Allah صلى الله عليه وآله وسلم said: Prayer resembles that flowing water. Whenever a person performs prayer, the sins committed between the two prayers are erased. (Wasāʾil al-Shīʿa, Vol. 3, p. 7, Bāb 2 min Abwāb Aʿdād al-Farāʾiḍ, Hadith 3). In this manner, the wounds inflicted upon the human soul by sins are healed by the balm of prayer, and the rust that settles upon the heart is cleansed. 3. Prayer becomes a barrier against future sins because it strengthens the spirit of faith within man and nurtures the plant of piety within the heart. We know that faith and piety constitute the strongest barriers against sin, and this is precisely what has been expressed in the verse under discussion by the words: (تنھی عن الفحشاء و المنکر). According to numerous traditions, whenever the condition of certain sinful individuals was mentioned before the leaders of Islam, they would say: Do not worry; prayer will reform them. 4. Prayer removes heedlessness. The greatest calamity for the travellers upon the path of truth is that they forget the purpose of their creation and become immersed in the material comforts and fleeting pleasures of life. But prayer — which is performed five times daily at different intervals throughout the night and day — continuously keeps man alert and attentive. It repeatedly reminds him of the purpose of his creation and makes him aware of his status and responsibilities in this world. It is a great blessing for man that “he possesses a means that awakens him several times every day and night from the sleep of heedlessness.” 5. Prayer removes arrogance and self-conceit, because man performs seventeen rakʿahs of prayer every day and night, and in every rakʿah he places his forehead upon the ground twice before God. In this condition, he regards himself before Divine greatness not merely as an insignificant particle, but as nothing in comparison with Divine infinitude. Prayer removes pride and self-worship from man and eradicates arrogance and the sense of superiority. Amir al-Muʾminin ʿAli عليه السلام, in his famous tradition explaining the philosophy of Divine acts of worship, stated the same objective regarding prayer, which is the greatest of acts of worship after faith: فرض االلہ الاایمان تطھیراً من الشرک والصلوة تنز یھا عن الکبر God made faith obligatory in order to purify man from the impurity of polytheism, and prayer in order to purify him from arrogance. (Nahj al-Balaghah, Kalimāt Qiṣār, no. 2521). 6. Prayer becomes the means for nurturing man’s moral virtues and spiritual perfection because it liberates him from the confines of the material and natural world and calls him toward the heavenly kingdom. It makes him harmonious and intimate with the angels. In the state of prayer, man perceives himself directly before God and feels that he is conversing with Him. Several times every day and night man repeats this act while keeping before himself the Divine attributes of mercy and compassion, Divine greatness, and after reciting Surah al-Hamd — which is the finest guide toward righteousness and purity — he recites other verses of the Qur’an. This process nurtures the finest moral virtues within the human soul. ʿAli ibn Abi Talib عليه السلام stated in a tradition concerning the philosophy of prayer: الصلوة قربان کل تقی Prayer is the means of nearness to God for every pious person. (Nahj al-Balaghah, Kalimāt Qiṣār, statement 136). 7. Prayer grants worth, value, and spirit to all human actions because it revives within man the spirit of sincerity. Prayer is the combination of pure intention, pure speech, and righteous action. The repetition of all these matters day and night plants the seeds of all virtuous deeds within the soul and strengthens the quality of sincerity. In a famous narration, when the sacred head of Amir al-Muʾminin ʿAli ibn Abi Talib عليه السلام had been struck by the sword of the tyrant Ibn Muljam, among the counsels he delivered was the following: اللہ اللہ فی الصلوة فانھا عمود دینکم Fear God, fear God regarding prayer, for it is the pillar of your religion. (Nahj al-Balaghah, Waṣiyyah 47). It is evident that if the central pole of a tent breaks or collapses, the ropes and pegs of the tent, regardless of how strong they may be, become useless. Likewise, if through prayer the connection between the servants and God does not remain intact, other deeds become ineffective. A tradition narrated from Imam Jaʿfar al-Sadiq عليه السلام states: اوّل ما یحاسب بہ العبد الصلوة فان قبلت قبل سائر عملہ و ان ردّت ردّ علیہ سائر عملہ۔ The first matter for which the servants will be called to account on the Day of Resurrection is prayer. If it is accepted, all other deeds will also be accepted; but if it is rejected, all other deeds will likewise be rejected. Perhaps the reason is that prayer is the secret bond connecting the Creator and the creature. If prayer is properly performed together with its conditions, then feelings of nearness and sincerity — which form the foundation for the acceptance of all deeds — naturally emerge within it. But if sincerity and truthful intention are absent, then all deeds become futile, fruitless, and devoid of value. 8. Apart from the contents of prayer, if prayer is performed attentively together with its conditions, it habituates man to piety. This is because we know that among the conditions for the validity of prayer are that the worshipper’s place, clothing, the surface upon which he prays, the water with which he performs ablution and ritual bathing, and the place where he performs ablution and bathing must all be free from usurpation and violation of the rights of others. How can a person whose conduct is tainted with transgression, oppression, usury, usurpation, fraud, bribery, and unlawful earnings possibly fulfil the conditions for valid prayer? Accordingly, the repetition of prayer five times each day and night teaches respect for the rights of humanity. 9. In addition to the conditions necessary for the validity and acceptance of prayer, there are also conditions of perfection whose observance is highly effective in abandoning many sins. Numerous such matters are mentioned in the books of jurisprudence and hadith, because of which prayer is not accepted. Among them is the consumption of intoxicants. Traditions state: لاتقبل صلوة شارب الخمر اربعین یوماً الا ان یتوب The prayer of the wine-drinker is not accepted for forty days unless he repents. (Bihār al-Anwār, Vol. 84, pp. 317–320). Numerous traditions also state that among those whose prayer will not be accepted are oppressive rulers. (Bihār al-Anwār, Vol. 84, p. 318). Other traditions explicitly state that the prayer of one who does not pay zakat will not be accepted. Likewise, traditions mention that consuming unlawful food, arrogance, pride, and self-conceit also prevent the acceptance of prayer. It is evident what kind of moral training results from observing all the conditions of the acceptance of prayer. 10. Prayer cultivates discipline within man because it must necessarily be performed at specified times. Advancing or delaying the prescribed time invalidates the prayer. Likewise, prayer contains many other regulations and etiquettes such as intention, standing, sitting, bowing, and prostration. When a person performs all these precisely and attentively, discipline naturally emerges within his character and the order of his life. Even apart from congregational prayer, all these benefits are inherent within individual prayer. If, in addition, we include the special dimension of congregational prayer — which is itself demanded by the spirit of prayer — then countless further blessings are found within prayer, whose detailed mention is not possible here. Moreover, we are all familiar with them to a greater or lesser extent. We conclude this discussion by narrating a comprehensive tradition from Imam ʿAli ibn Musa al-Rida عليه السلام concerning the philosophy and secrets of prayer. A letter was presented before the Imam عليه السلام in which he was asked regarding the philosophy of prayer. In response, he stated that the reason prayer has been made obligatory is that during its performance man turns his attention toward God and continually acknowledges the Lordship of his Sustainer. The worshipper struggles against polytheism and idol worship, stands before his Lord in utmost humility and submissiveness, confesses his sins, seeks forgiveness from God for his past sins, and places his forehead upon the earth each day in reverence to God. The purpose of prayer is also that man should always remain vigilant and remember that the dust of heedlessness must not settle upon his heart, nor should he become intoxicated and arrogant because of worldly wealth. Rather, he should always remain in a state of humility and submissiveness before God and seek from Him increase in both worldly blessings and religious bounties. Moreover, the continuity of the remembrance of God attained through prayer causes man not to forget his Master, Administrator, and Creator, and prevents rebellious impulses from overpowering him. It is precisely this attention toward God and presence before His Court that restrains man from sin and protects him from various forms of evil. (Wasāʾil al-Shīʿa, Vol. 3, p. 4).

See ayat 49 for tafseer.

See ayat 49 for tafseer.

In the previous verses, the discussion was about the ignorant and belligerent idolaters, and the tone was suitably harsh. They were described as having gods weaker than even spider webs. However, the verses under discussion mention debate and argumentation with the People of the Book, which should be conducted in the best manner. This is because they had heard something from the revealed scriptures and the commands of the prophets, and were somewhat inclined to listen to reasoned discourse. Moreover, one should speak to every person according to the standard of their intellect, knowledge, and manners. In this context, it is first stated that do not argue with the People of the Book except in the best manner (وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ). (Explanatory note: The word "الَّتِي" is a relative adjective that is implied, for example "الطّرِيقَةُ" – the way/method.) The root of "لاتجادلوا" is "جدال," whose literal meanings include twisting a rope, tugging and tightening it firmly. This word is also used for a strong building or structure. When two people debate a subject, each wishes to turn the other away from their belief; this act is called "مجادلہ." It is also used for wrestling or combat. In this context, however, "تجادلوا" means reasoned, well-grounded discussion. The phrase "الَّتِي هِيَ أَحْسَنُ" is very comprehensive because it implies adopting every aspect of the best and most appropriate method in debate—whether in the choice of words, the content of speech, the manner of speaking, or other related matters in the course of discussion. Hence, the meaning of this phrase is that during debate, your words should be polite, your tone friendly, and your arguments well supported. The tone must not involve shouting, harshness, or disrespect. Likewise, gestures of hands, eyes, and eyebrows used to clarify one’s point should be very refined and courteous. The expressions of the Qur’an are so comprehensive that within a short phrase lies a world of meaning. This advice is given so that the impact of our speech reaches the heart of the respondent from the Islamic viewpoint, and the truth descends deep into their soul. This goal can best be achieved by the manner of speech recommended in the Qur’an. Indeed, it should be done in such a way that if one presents the truth before another, it appears as if the one opposite is hearing their own heartfelt thoughts. In this condition, they incline toward the truth very quickly because a person loves his own thoughts as if they are his offspring. For this reason, the Qur’an presents many issues in the form of questions, so the response comes from within the listener’s own heart, and they recognize it as their own thought. However, every law has exceptions. For example, in this Islamic debate, gentle speech and courteous words can sometimes be perceived by the opposing side as a weakness of their position, or this humane manner of speaking may embolden their audacity and impudence. Therefore, these words are added at the end of the verse: use this method except with those who wrong among them (إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ). These are the very people who committed injustice against themselves and others, and who concealed many divine verses so that people would not know the attributes of the Prophet of Islam صلى الله عليه و آله وسلم. Those who wronged and insulted God’s commandments that were against their worldly interests. Those who wronged and, like the polytheists, introduced innovations and fabrications into religion, such as calling Jesus or Aziz the son of God. In brief — with those who have committed injustice, gentle speech is fruitless because they have drawn their swords instead of arguing, relied on power instead of reason, and chose mischief and wickedness over peace and reconciliation. At the end of the verse, an example of "مجادلہ أَحْسَن" is given, which remains a rare model for this kind of disputation. It says: Say to them, “We believe in what was revealed to us and what was revealed to you, and our God and your God is One, and to Him we submit” (وَقُولُوا آمَنَّا بِالَّذِي أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ). This verse demonstrates a very interesting style and charming manner of speech. There is harmony in faith and belief concerning what has been sent down from God. All prejudices are removed, the distinction of "we" and "you" is erased, and at the end, there is the recognition of the Oneness of God and unconditional submission to Him. This example of "مجادلہ أَحْسَن" naturally appeals to anyone who hears it. This style of discourse proves that Islam does not desire division nor encourages discord among humanity. Islam calls only for unity and advises acceptance of every true statement. Such examples of debate are abundant in the Qur’an. One of them was referred to by Imam As-Sadiq عليه السلام in a hadith, where he said: "The example of 'مجادلہ أَحْسَن' is the speech..."At the end of Surah Yaseen, the topic of the deniers of resurrection is addressed. When these deniers brought a decayed bone before the Prophet Muhammad (صلى الله عليه وآله وسلم) and asked, "Who has the power to bring it back to life?" the Prophet (صلى الله عليه وآله وسلم) replied: "يحييها الذي أنشأها أول مرة..." The same God who created it the first time will bring it to life again. He is the same God who produces fire for you from the green tree. (Reference: Tafseer Noor al-Thaqaleen, Vol. 2, p. 163). The subsequent verse reaffirms the four principles mentioned in the previous verse. Thus, God says: We have revealed the Book to you in this manner: (وَكَذَلِكَ أَنزَلْنَا إِلَيْكَ الْكِتَابَ). The foundation of the Quran’s revelation is that the Divine Being is One and Unique, the purpose of all true Prophets’ missions was uniform, absolute obedience to the Divine command should be upheld, and debates with people should be conducted in the best manner. Some exegetes opine that this phrase draws a comparison between the Quran's revelation to the Prophet Muhammad (صلى الله عليه وآله وسلم) and the heavenly scriptures revealed to previous Prophets. In other words, just as we sent down heavenly scriptures to past Prophets, likewise, this Quran has been revealed to you. However, the first interpretation appears more meaningful, although it is possible to accept both interpretations. The Quran then adds: Those to whom We gave the Book previously (and who indeed follow it) will believe in this (Quran): (فَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يُؤْمِنُونَ بِهِ), because they recognize the signs of truthfulness of this Book within their own scriptures and find its contents fundamentally consistent with the teachings of their own Books. However, we know that not all People of the Book (Jews and Christians) accepted faith in the Prophet of Islam (صلى الله عليه وآله وسلم). Therefore, this phrase addresses the sincere and truth-seeking believers who were free of all kinds of prejudices and were rightly described as "People of the Book." Then it is stated further: Among them (the polytheists of Mecca and the Arab idolaters), there are some who will believe in it: (مِنْ هَؤُلَاءِ مَن يُؤْمِنُ بِهِ). (Explanatory note: Some commentators interpret "الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ" as referring to Muslims and "مِنْ هَؤُلَاءِ مَن يُؤْمِنُ بِهِ" as referring to the People of the Book. However, this interpretation seems unlikely as the expression "الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ" and similar ones in the Quran have not been used for anyone except Jews and Christians.) At the end of the verse, it is said about both types of disbelievers: No one denies Our signs except the disbelievers. (وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الْكَافِرُونَ). (Explanatory note: Raghib in his “Mufradat” explains that "Juhud" means to deny something which one believes in one’s heart, or to affirm something which one disbelieves in the heart.) The concept of "Juhud" is that a person internally believes in something but outwardly denies it. Therefore, the meaning of the above phrase is that in reality, the disbelievers admit the greatness of these verses in their hearts and perceive the signs of truth and honesty in this discourse. Also, upon observing the pure conduct of the Messenger (صلى الله عليه وآله وسلم) and his sincere followers, they acknowledge the truthfulness of this message; yet, blind imitation of their elders, ignorant prejudice, and illegitimate worldly interests compel them to disbelieve and prevent them from speaking the word of truth. Thus, God has described the various positions of different peoples regarding the Quran. Among them, one group consists of the faithful believers, whether they are the learned among the People of the Book who are true believers or the idolaters who thirsted for truth and, upon finding it, held firmly to it. The other group is composed of stubborn deniers, who, despite seeing the truth, hid like bats from the light because their very nature was steeped in the darkness of disbelief, and therefore they had a fear of the light of faith. It is noteworthy that this second group already disbelieved before the revelation of the verses. The emphasis on their disbelief arises from the fact that, after clear proof was established, their disbelief became evident. Despite knowledge and awareness, they left the straight path deliberately and went astray knowingly. Then, to prove the truthfulness of the Prophet Muhammad’s (صلى الله عليه وآله وسلم) claim (which in fact affirms the theme of the preceding verse), it is stated: O Messenger! Before the Quran was revealed, you did not read any book, nor did you write anything with your hand, so that those opponents who are always concerned with denying your call may not have any suspicion and say: what this man says is the result of studying and copying from old books: (وَمَا كُنتَ تَتْلُوا مِن قَبْلِهِ مِن كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ إِذًا لَّارْتَابَ الْمُبْطِلُونَ). (Explanatory note: In “min qablihi,” the pronoun “hi” refers to the Quran. The word "yamin" (right hand) is mentioned because commonly humans write with their right hand...)It is said that "مُبصلون" is the plural of "مبطل," which refers to a person who seeks to invalidate or annul something. O Messenger! You never attended a school nor ever wrote a text, yet through divine revelation you became a teacher to the scholars. How can it be believed that a person who never studied a lesson, nor ever saw a teacher or a school, would author a book on his own and challenge all of humanity to produce anything like it, while all people remain incapable of doing so? Does this miraculous nature of the Prophet not serve as evidence that all this is manifested by the infinite power of God, and that the book he presented is heavenly, revealed to him by God? If someone objects by saying, "How do we know that the Prophet Muhammad (peace be upon him) never attended any school nor learned writing?" we reply that he lived in a society where literate people were very few and counted on fingers. It is said that in the entire city of Mecca, not more than seventeen people were capable of reading and writing. In such a society, if someone attended a school and learned to read and write, he could not hide it; he would become famous everywhere, and the teachers who taught him would be known. How could such a person claim to be the true Prophet and tell such a blatant falsehood? Especially since these verses were revealed in Mecca where the Prophet (peace be upon him) grew up, before obstinate enemies whose scrutiny allowed no smallest mistake to remain hidden. The subsequent verse presents further evidence for the truthfulness of the Quran. It says: This book is a collection of clear verses placed in the hearts of those endowed with knowledge: (بَلْ هُوَ آيَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ). The term "آيات بينات" (clear verses) reflects that the proof of the truthfulness of the Quran lies within itself; it is made evident by its own verses, and these verses themselves serve as evidence of their authenticity. These verses of the Quran are like God's signs in creation, by studying which a person comprehends the reality without needing anything else. These legislative verses, if carefully examined, provide evidence of their own truthfulness in terms of their content. Moreover, the supporters and followers of these verses are those endowed with knowledge and understanding, even if they are humble and poor. In clearer terms, one way to recognize the value and significance of a thought system is to see who its supporters are. If the followers of a school of thought are foolish or cunning deceivers, it is obvious that the system is of the same sort. But the supporters of this school of thought are those whose hearts conceal the mysteries of knowledge, which is proof of the truthfulness of this thought. Indeed, we see that among the truthful supporters and lovers of the Quran were a group of scholars from the People of the Book as well as eminent personalities such as Abu Dharr, Sulayman, Miqdad, Ammar Yasir, and Ali (peace be upon him). From the traditions transmitted from the Ahl al-Bayt (peace be upon them), it is known that this verse was revealed regarding the dignity of the Ahl al-Bayt, but the meaning of the verse is not limited to them alone; thus, these traditions specify the clear referent of "الَّذِينَ أُوتُوا الْعِلْمَ" (those who were given knowledge). (Explanatory note: These traditions are detailed in Tafseer Burhan, Volume 3, page 254). Although some traditions specify that in this verse "الَّذِينَ أُوتُوا الْعِلْمَ" refers particularly to the infallible Imams (peace be upon them), in fact, it points to the perfect stage of Quranic knowledge bestowed upon them. However, this does not preclude that other scholars and people of intellect and wisdom also benefit from Quranic sciences. Furthermore, from this verse, it can also be concluded that knowledge and wisdom do not depend solely on sitting humbly before a teacher or reading a book. The preceding verses explicitly prove that the Messenger of Allah (peace be upon him) never went to a school and did not learn reading and writing from anyone, yet he is the best and most excellent example of "الَّذِينَ أُوتُوا الْعِلْمَ." Thus it is established that beyond formal knowledge there is a superior knowledge that God bestows upon a person's heart in the form of light and vision: العلم نور يقذفہ اللہ قلب من یشاء And in reality, that is true knowledge; the rest is mere skin and peel. At the end of this verse, it is further stated that no one denies Our verses except the unjust oppressors (وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الظَّالِمُونَ). Because the meanings and concepts of those verses are clear, and they were brought by the Prophet (peace be upon him), who was unlettered, yet those endowed with intellect and knowledge believed. Besides, the themes and contents of these verses are generally clear and manifest. For this reason, they are called "between" (clear), and topics similar to them also appeared in previous heavenly books. All these matters together...Who besides those people who wrong not only themselves but also society can deny their existence? (As a reiteration, the term "جحد" is used at that place to indicate that a person deliberately denies something).

Although literacy and learning are generally regarded as means of human perfection, there are occasions when unfamiliarity with reading and writing itself becomes a perfection. This principle applies particularly to the Seal of the Prophets صلى الله عليه وآله وسلم. For, hypothetically, if an educated scholar, a learned intellectual, or a widely read philosopher were to claim prophethood and present a book before the people saying, “This is a heavenly book,” then there would remain the possibility of doubt on the part of the people, since they could say that perhaps the book had been authored by that very individual himself. However, if we observe that from among an intellectually backward society there arises a person who never sat before a teacher as a student, never studied a book, and never wrote a page, yet presents a supremely exalted book containing the loftiest and most elevated themes, then it becomes decisively easy to perceive that such a book is neither his own composition nor the creation of his thought, but rather the result of Divine revelation and heavenly instruction. In other Qur’anic verses, the term “اُمّی” has been used for the Prophet صلى الله عليه وآله وسلم. Under the commentary of Surah al-Aʿraf, verse 157, three interpretations of this term have already been mentioned, among which the best interpretation is “unlettered” (dars nākhwāndah). In reality, there was no school in Hijaz where the Prophet of Islam صلى الله عليه وآله وسلم could have received an education, nor was there any teacher from whom he could have acquired knowledge. It has already been stated that in Makkah the number of people who could read and write did not exceed seventeen. It is said that among women there was only one who knew how to read and write. (Futūḥ al-Buldān, al-Balādhurī, Egypt edition, p. 459). It is contrary to human nature that in a society where even those acquainted with the rudiments of knowledge are so rare and few, there could exist a learned and knowledgeable individual whom the people did not recognize as such. If among them a person categorically declared that he had never acquired any formal education, and yet no one doubted this claim, then this itself constitutes evidence for the truthfulness of the claimant. In any case, the condition of the Messenger of Allah صلى الله عليه وآله وسلم described in the verses under discussion is entirely sufficient and highly effective in proving the miraculous nature of the Qur’an and in refuting the excuses of the excuse-seeking people. Indeed, the Messenger of Allah صلى الله عليه وآله وسلم was an unparalleled and magnificent scholar, but he acquired knowledge only in the school of revelation. One excuse that still remains for some people is that before the commencement of prophethood, the Prophet صلى الله عليه وآله وسلم travelled once or twice to Syria — though only for a brief duration and in connection with trade. It is therefore suggested that perhaps during one of those journeys he met scholars from among the People of the Book and acquired religious teachings from them. The weakness of this claim is evident within the claim itself. How could it possibly be imagined that a person who had never attended a school, never read a single word, could memorize within such a short time all the histories of the previous prophets, legal rulings, laws, and exalted teachings merely by listening to others, and then employ them over a period of twenty-three years? Furthermore, whenever he encountered issues whose occurrence could never even have been anticipated, his responses would nevertheless remain entirely appropriate and correct. This would be akin to claiming that a certain person mastered all the medical sciences within a few days merely because he had observed doctors treating patients in a hospital. Such an assertion appears altogether absurd. Attention should also be given to the possibility that after being invested with prophethood, the Prophet صلى الله عليه وآله وسلم may have acquired the ability to read and write through Divine instruction. Nevertheless, no historical source records that he ever formally pursued education, that he read written texts in the conventional manner, or that he wrote letters with his own hand. It may also be said that perhaps throughout his life the Prophet صلى الله عليه وآله وسلم refrained from such acts precisely so that excuse-seeking individuals might not obtain any pretext against him. The books of history and hadith mention only one occasion on which the Messenger of Allah صلى الله عليه وآله وسلم is reported to have written with his own hand, namely during the event of the Treaty of Hudaybiyyah. Musnad Ahmad states that the Prophet صلى الله عليه وآله وسلم himself took the pen in his hand and wrote the treaty document. (Musnad Ahmad, Vol. 4, p. 298). However, a group of Islamic scholars have rejected this narration and argued that it is explicitly contrary to the Qur’anic verses under discussion. Although some scholars maintain that the verse is not explicit in this matter, because according to them the verses describe the condition of the Prophet صلى الله عليه وآله وسلم prior to prophethood. Therefore, there would be no impediment to the possibility that after attaining the station of prophethood he may, by way of exception, have written something on a single occasion. Such an act itself would constitute a miracle. In any event, reliance upon an isolated report (khabar wāḥid) in such a matter is contrary to prudence and caution, and also contrary to the established principles of ʿIlm al-Usul. Nevertheless, even if the narration were accepted as authentic, no real difficulty would arise from it. (Explanatory Note: See the discussion concerning the “unlettered Prophet” under the commentary of Surah al-Aʿraf, verse 157, in Volume 4 of Tafsir-e-Namuna.)

To win hearts and to ensure the penetration of Kalimat al‑Haqq into the thoughts of others, sound and rigorous argumentation alone is not sufficient. Rather, the manner of engaging face‑to‑face with one’s interlocutor and the style of conversation also play a role in producing the deepest impact. There are many individuals who are capable of highly subtle and analytical discussion, and who are well‑informed and expert in scholarly matters. However, because they are not acquainted with the most effective and fruitful method of discourse, their speech exerts only minimal influence upon the hearts of others. The reality is that, in order to convince another person, it is not enough merely to satisfy their intellect or to render them speechless; rather, for Kalimat al‑Haqq to enter into an individual’s personality, it is necessary to satisfy their emotions, since human personality is constituted in significant part by feelings and sentiments. In other words, it may be said that it is not sufficient for the subject of discussion merely to enter the level of conscious awareness; rather, it must become part of the subconscious self. Reflection upon the lives of the Anbiyāʾ, and especially the Prophet of Islam صلى الله علیہ و آلہ وسلم and the Aʾimmah al‑Hudā, makes it abundantly clear that these noble figures kept social ethics and psychological principles in view in order to achieve their preaching and educational objectives and to ensure the penetration of Kalimat al‑Haqq into the hearts of people. Their manner of speaking with others was such that they quickly attracted and drew them toward their purpose. Although some people wish to describe such influence of the Aʾimmah as miraculous, this is not the reality. If we too adopt their manner of discourse and their Sunnah and method in conversation, we can rapidly influence others and penetrate the depths of their souls. Regarding the Prophet of Islam صلى الله علیہ و آلہ وسلم, the Qurʾān explicitly states: فَبِمَا رَحْمَةٍ مِّنَ اللّهِ لِنْتَ لَهُمْ وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لاَنفَضُّواْ مِنْ حَوْلِكَ۔ This is by the mercy of Allah that you are gentle toward them; had you been harsh and hard‑hearted, they would surely have dispersed from around you. (Āl ʿImrān 159). It is often observed that some individuals, even after hours of debate and discussion, not only fail to succeed in their dialogue, but on the contrary, their opponent becomes more rigid and more fanatical in their false belief. This occurs simply because they did not observe the “method of excellence” in their discussion. Harshness in debate, asserting one’s superiority, belittling the other, displaying pride and arrogance, showing disrespect for the beliefs and ideas of others, and a lack of sincerity in discussion—all these factors lead to failure in debate. In the study of Islamic ethics, however, under the prohibition of “Jidāl” and “Mirāʾ,” a type of argument is mentioned which refers to discourse devoid of the intention of seeking truth; rather, its objective is verbal conflict, the assertion of superiority, and the obstinate insistence upon one’s own view. The prohibition of “Jidāl” and “Mirāʾ” is not only due to their ethical and spiritual harm, but also because such forms of argument do not lead to intellectual development. Although the prohibition of “Jidāl” and “Mirāʾ” is the same, scholars of Islam have distinguished between them. They have defined “Mirāʾ” as the display of one’s excellence and accomplishment, and “Jidāl” as a habitual practice aimed at the humiliation of the other. Furthermore, “Jidāl” refers to initiating an attack in debate, whereas “Mirāʾ” refers to a defensive attack. Additionally, in scholarly matters, engaging in debate is termed “Jidāl,” while “Mirāʾ” is more general, whether the discussion is scholarly or otherwise. However, there is no contradiction among these interpretations of “Jidāl wa Mirāʾ.” In any case, discussion and disputation with opponents is sometimes conducted according to the principle of “Jidāl bi‑Aḥsan.” This refers to a form of debate in which the conditions mentioned above are observed. At other times, the debate is “Ghayr Aḥsan,” in which these conditions are neglected. We now conclude this discussion by presenting a few instructive and eloquent narrations. A ḥadīth is narrated from the Messenger of Allah صلى الله علیہ و آلہ وسلم, in which he states: لایستکمل عبد حقیقة الایمان حتّی یدع المراء و ان کان محقا۔ No servant attains the perfection of the reality of faith until he abandons “Mirāʾ,” even if he is in the right. (Tashrīḥī Note: Safīnat al‑Biḥār, article “Mirāʾ”). In another narration, it is reported that the Prophet Sulaymān علیہ السلام said to his son: “Yā bunayya iyyāka wa al‑Mirāʾ fa‑innahū laysat fīhi منفعة wa huwa yuhīj bayna al‑ikhwān al‑ʿadāwah.” O my son, avoid “Mirāʾ,” for not only is there no benefit in it, but it also ignites enmity between brothers. (Biḥawālah: Iḥyāʾ al‑ʿUlūm). ماضلّ قوم بعد ان ھداھم الآ اوتوا الجدال No community went astray after having been guided except that they were given to contentious and antagonistic debate aimed at asserting superiority, devoid of any real substance (Biḥawālah: Iḥyāʾ al‑ʿUlūm).

In the verses under discussion, we encounter the following statement once: “No one denies Our signs except the disbelievers, who reject them out of obstinacy.” The same statement appears again with slight variation, where instead of “disbelievers,” the term “ẓālimūn” is used: “No one denies Our signs except the wrongdoers.” A comparison of these two verses demonstrates that this is not mere repetition; rather, two distinct meanings are being conveyed. In verse 47, where the term “kāfirūn” is used, the reference is to the belief of the deniers; while in verse 49, where “ẓālimūn” is used, the intent is their conduct. Firstly, it is stated that those people who, due to their own opinions and inclinations or as a result of blind imitation of their forefathers, have adopted disbelief and shirk, deny every āyah that comes from Allah, even if their intellect recognizes it to be correct and true. Secondly, it is stated that those who have adopted the path of ظلم upon themselves and upon society perceive their illegitimate interests in continuing this pattern of behavior and are firmly resolved to persist in it. It is therefore a natural consequence that they do not accept Our āyāt, because just as these āyāt are not in harmony with their mode of thinking, they are also incompatible with their mode of conduct.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

Those who, due to their obstinacy and insistence upon falsehood, were not prepared to accept, in obedience, the argumentation and logical discourse of the Qurʾān, nor to acknowledge the truthfulness of the Prophet صلى الله علیہ و آلہ وسلم from the perspective that he presented such a Book without having pursued formal learning, sought out a new pretext. Accordingly, the first of the verses under discussion mentions that, in mockery, they said: why have signs not been sent down upon him from his Lord (وَقَالُوا لَوْلَا أُنزِلَ عَلَيْهِ آيَاتٌ مِّن رَّبِّهِ). Why does he not possess miracles such as the staff of Mūsā, Yad Bayḍā, and the life‑giving breath of ʿĪsā? Why does he not destroy his enemies through great miracles, as Mūsā علیہ السلام، Shuʿayb علیہ السلام، Hūd علیہ السلام، Nūḥ علیہ السلام، and Thamūd did? Or, as mentioned in Sūrat Banī Isrāʾīl, this group said: why does the Prophet of Islam صلى الله علیہ و آلہ وسلم not cause springs of water to flow in the barren desert of Makkah? Why does he not possess a palace of gold? Why does he not ascend to the heavens? And why does he not bring down a written letter from Allah for them? (Biḥawālah: Sūrat Banī Isrāʾīل, āyāt 90–93). Historical accounts clearly record that the Prophet of Islam صلى الله علیہ و آلہ وسلم possessed miracles other than the Qurʾān. However, in reality, the disbelievers were not seekers of miracles. Rather, through such pretexts, they intended, on the one hand, to disregard the miraculous nature of the Qurʾān, and on the other, to demand miracles of their own choosing. To demand preferred miracles implies that the Prophet of Allah صلى الله علیہ و آلہ وسلم should demonstrate whatever type of miracle each individual desires. For example, one might say: “cause a spring of sweet water to flow”; another might say: “this miracle does not please me—turn the mountains of Makkah into gold”; a third might say: “these miracles are insufficient—ascend to the heavens before us.” In this manner, they would reduce miracles to a trivial plaything, and ultimately, even after witnessing them, they would say: “you are a sorcerer.” Therefore, the Qurʾān states in Sūrat al‑Anʿām (111): وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلَآئِكَةَ وَكَلَّمَهُمُ الْمَوْتَى وَحَشَرْنَا عَلَيْمْ كُلَّ شَيْءٍ قُبُلاً مَّا كَانُواْ لِيُؤْمِنُواْ Even if We had sent down angels to them, and the dead had spoken to them, and We had gathered all things before them, they would still not believe. In any case, the Qurʾān responds to these obstinate pretexts in two ways. First, it is said: O Messenger, tell them that miracles are not within my control to be displayed according to your wishes; rather, all signs are in the hand of Allah (قُلْ إِنَّمَا الْآيَاتُ عِندَ اللَّه). Allah alone knows best which miracle is appropriate for which people, at what time. He knows who possess a genuine pursuit of truth and an inclination toward inquiry; such people are shown the sign. He also knows those who fabricate excuses and are slaves to their desires. And tell them that I am only a clear warner (وَإِنَّمَا أَنَا نَذِيرٌ مُّبِينٌ). My duty is only to warn, to convey the message, and to recite the Word of Allah to you. As for displaying miracles and supernatural phenomena, this lies within the authority of Allah. The second response is: is it not sufficient for them that We have sent down to you this Book which is recited to them? (أَوَلَمْ يَكْفِهِمْ أَنَّا أَنزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَى عَلَيْهِمْ). They demand material miracles, whereas the Qurʾān is the greatest spiritual miracle. They seek transient miracles, whereas the Qurʾān is an everlasting miracle, recited to them day and night. Is it conceivable that an unlettered man could present such a Book—whose contents and themes are so extraordinary, and whose eloquence possesses a force beyond human capability—and challenge all humanity to produce its like, while all remain incapable and helpless to respond? If they were truly seekers of miracles, then by sending down the Qurʾān, We have presented before them a miracle greater than what they demand. However, they are not seekers of truth, but makers of excuses. It should be noted that the expression “أَوَلَمْ يَكْفِهِمْ” (is it not sufficient for them) is generally used when one has performed an act far exceeding the expectation of the other party, yet the latter remains heedless of its worth or feigns ignorance. Apart from all this, a miracle must be in harmony with the nature of the Prophet’s mission and the conditions of time and place. Therefore, the Prophet whose Sharīʿah is everlasting must have an everlasting miracle. A Prophet whose mission is universal and extends into future times must have a miracle of a spiritual and intellectual nature, capable of attracting all people of thought and reason. Certainly, the Qurʾān fulfills this purpose, not the staff of Mūsā or Yad Bayḍā. At the end of the verse, for further clarification and emphasis, it is stated: indeed, in this there is mercy and a reminder for those who believe (إِنَّ فِي ذَلِكَ لَرَحْمَةً وَذِكْرَى لِقَوْمٍ يُؤْمِنُونَ). In truth, the Qurʾān is both a mercy and a source of admonition, but only for the believers—those who have opened their hearts to welcome reality, those who seek light and pursue the straight path. Such people perceive this mercy with their whole being and find comfort in its shade. Each time they read the verses, new meanings are illuminated within their hearts. It is possible that the distinction between “raḥmah” and “dhikrā” is that the Qurʾān is not merely a miracle or a book of admonition; rather, beyond that, it contains laws and principles of action for human life, adherence to which brings about divine mercy. Moreover, it includes principles for moral and spiritual training and the completion of human perfection. In contrast, the staff of Mūsā was indeed a miracle, but it had no direct role in the daily lives of people. The Qurʾān, on the other hand, while itself a miracle in its style, also contains a complete program for individual and social life and is a source of divine mercy. Since every claimant requires a witness to substantiate their claim, the subsequent verse states: say, Allah is sufficient as a witness between me and you (قُلْ كَفَى بِاللَّهِ بَيْنِي وَبَيْنَكُمْ شَهِيدًا). It is evident that the more knowledgeable a witness is about the reality of the matter, the greater the value of their testimony. Hence it is added: He knows whatever is in the heavens and the earth (يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ). It must then be considered how Allah has testified to the truthfulness of the Prophet صلى الله علیہ و آلہ وسلم. One form may be practical testimony: by granting a miracle such as the Qurʾān, Allah has in effect issued a certification of his truthfulness. For is it conceivable that Allah, the Wise and Just, would grant such a miracle to a liar? Thus, granting such a miracle itself constitutes the best testimony to the claimant’s truth. In addition to this practical testimony, the Qurʾān contains verbal testimony in several verses. For example, Sūrat al‑Aḥzāb (40): مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ And in Sūrat al‑Fatḥ (29): مُّحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ Some exegetes hold that this verse was revealed in response to certain Jewish nobles of Madinah, such as Kaʿb ibn Ashraf, who asked: O Muḥammad صلى الله علیہ و آلہ وسلم, is there anyone who bears witness that you are the Messenger of Allah? It was in response that this verse was revealed, declaring that Allah Himself bears witness. Another interpretation is that this testimony refers to earlier scriptures wherein this witness is found, as the scholars of Ahl al‑Kitāb know well. In any case, there is no contradiction among these interpretations, and it is possible that all meanings are encompassed. At the conclusion of the verse, by way of warning, it is stated: those who believe in falsehood and disbelieve in Allah—they are the losers (وَالَّذِينَ آمَنُوا بِالْبَاطِلِ وَكَفَرُوا بِاللَّهِ أُوْلَئِكَ هُمُ الْخَاسِرُونَ). What greater loss can there be than that a person squanders the entirety of their being for something worthless and insignificant? Such was the condition of the polytheists, who devoted their hearts and souls to idols, and expended all their personal and social capacities in promoting idolatry and effacing the remembrance of Allah—yet they gained nothing but loss and ruin. This is the great loss to which the Qurʾān repeatedly alludes, sometimes using the expression “akh-sar,” indicating that no loss is greater (Hūd 22; Naml 5; Kahf 103). In previous verses, two pretexts of the disbelievers in response to the Prophet’s invitation were mentioned, along with their answers: first, that they demanded miracles; second, that they asked who bears witness to his truthfulness. The Qurʾān responded that it itself is the supreme miracle, and that Allah is the all‑knowing witness. In the verse under discussion, a third pretext is mentioned: they hasten you concerning the punishment (وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ). They say that if divine punishment is true, why does it not descend upon them immediately? The Qurʾān provides three responses. First: had there not been a fixed term, the punishment would have come upon them at once (وَلَوْلَا أَجَلٌ مُّسَمًّى لَّجَاءَهُمُ الْعَذَابُ). This delay exists so that they may awaken from the slumber of disbelief, or that the proof may be completed upon them. Allah does not act hastily contrary to wisdom. Second: what assurance do they have that the punishment will not come suddenly while they are unaware? (وَلَيَأْتِيَنَّهُم بَغْتَةً وَهُمْ لَا يَشْعُرُونَ). Although the time is fixed, its concealment serves the purpose that the disbelievers remain unaware, so that the punishment overtakes them without warning. If the time were known, they would persist in sin until the final moment and then repent at the last instant. In moral training, such punishments must remain temporally uncertain so that their fear continues to deter wrongdoing. The phrase وَهُمْ لَا يَشْعُرُونَ does not imply ignorance of punishment itself, but rather unawareness of its exact moment and signs. A third response is given in the subsequent verse: indeed, Hell encompasses the disbelievers (وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ). This may indicate that the punishment of the Hereafter is certain and inevitable. A more subtle interpretation is that Hell already surrounds them in two ways: first, their worldly life itself is a Hell of shirk, sin, conflict, disorder, and unrest; second, according to the inner reality described in the Qurʾān, Hell already exists and encompasses them, as indicated in Sūrat al‑Takāthur (5–7). Finally, it is stated that on that Day the punishment will encompass them from above and below, and they will be told: taste what you used to do (يَوْمَ يَغْشَاهُمُ الْعَذَابُ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِمْ وَيَقُولُ ذُوقُوا مَا كُنتُمْ تَعْمَلُونَ). This expression, referring to punishment from above and below, signifies that it will surround them entirely. The statement ذُوقُوا مَا كُنتُمْ تَعْمَلُونَ represents a psychological punishment, revealing that the punishment of the Hereafter is nothing but the manifestation and embodiment of one’s worldly actions.

There is no doubt that the Quran is the greatest miracle of the Prophet of Islam, and this miracle is everlasting, self-evident, manifest, perceptible, suitable for every era, and for every class of people. We have written an explanatory and detailed discussion regarding the miracle of the Quran in Volume One under Surah Al-Baqarah, verse 24. There is no need to repeat it here.

Some Western‑influenced intellectuals seek to deny the miracles of the Prophet Muḥammad صلى الله علیہ و آلہ وسلم. They insist that, apart from the Qurʾān, no other miracle was manifested by the Prophet of Islam صلى الله علیہ و آلہ وسلم. Given their disposition, it is also possible that they may not even accept the Qurʾān itself as a miracle. However, their denial of miracles stands in contradiction to the āyāt of the Qurʾān, mutawātir traditions, and the established history of Islam. We have discussed this subject in Volume 6 under Sūrat Banī Isrāʾīl, āyāt 90–93.

The opponents of the Prophets have always adopted the approach of portraying miracles as acts that issue spontaneously and extemporaneously from the Prophets. Through this stance, on the one hand, they sought to diminish the significance of miracles by rendering them trivial and vulgar, and on the other hand, they intended, on this pretext, to reject the message of the Prophets. However, the Anbiyāʾ never became victims of this stratagem. As mentioned in the above verses, they would respond by saying: “Miracles are not within our control such that they may be displayed at every moment according to your wishes; rather, miracles occur only by the command of Allah and lie beyond our authority.” The issue of proposed or demanded miracles (muʿjizāt al‑iqtirāḥiyyah) has already been discussed in detail in Tafsīr Namūnah, Volume 5, under Sūrat Yūnus, āyah 20.

See ayat 60 for tafseer.

See ayat 60 for tafseer.

See ayat 60 for tafseer.

See ayat 60 for tafseer.

The view of many commentators is that the first verse under discussion was revealed concerning those believers who were enduring the oppression of the disbelievers in Makkah. To the extent that they were unable to perform even the Islamic duties. Therefore, they were commanded to migrate from that land. Also, some commentators believe that the last verse under discussion, namely "وَكَأَيِّن مِن دَابَّةٍ لَا تَحْمِلُ رِزْقَهَا," pertains to those believers who were suffering the tyranny of enemies in Makkah and used to say that if we migrate to Madinah, we will have neither a house nor land there. Who will provide us water and food there? Then this verse was revealed, which states that every living creature on earth eats provision from God's spread table of blessings. Do not worry about your provision either.

In the previous verses, mention was made of the various stances the polytheists adopted against Islam and the Muslims. However, in the verses under discussion, the condition of the Muslims themselves is described—that is, in these difficulties arising from the persecution and torment inflicted by the disbelievers, what duty lies upon the Muslims. The Almighty God says: O My servants who have believed, if you cannot fulfill your religious duties under the oppression of the enemies of Islam, then My earth is vast. Migrate to another place and worship Me there: (يَا عِبَادِيَ الَّذِينَ آمَنُوا إِنَّ أَرْضِي وَاسِعَةٌ فَإِيَّايَ فَاعْبُدُونِ). It is as clear as the sun that this command was not exclusively for the believers of Mecca at that time, and the occasion of revelation (asbāb an-nuzūl) does not limit its broad and far-reaching meaning, which is harmonious with other verses of the Qur’an. From this perspective, the verse carries a fundamental principle that in any era, society, or place where the Muslims’ freedom is entirely taken away, and residing there results in nothing but humiliation and degradation, and where practicing the divine program is not possible, it becomes the duty of Muslims to migrate to places where they can perform their religious duties with absolute or relative freedom. In other words, the purpose of human creation is the worship of God. That worship, in which the secret of a person's freedom, dignity, and success in every aspect of life is hidden, is indicated in "فَإِيَّايَ فَاعْبُدُونِ". Also, in verse 56 of Surah Adh-Dhariyat, these words are stated: وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ I created the jinn and mankind only to worship Me. When this fundamental and ultimate purpose of human existence is kept in mind, there remains no alternative but migration. God’s earth is vast; therefore, one should set foot elsewhere. In such circumstances, one must not endure any kind of humiliation by clinging to tribal, ethnic, homeland, or household prejudices, for respect for these is only permissible as long as the true purpose is not endangered. Imam Ali (peace be upon him), the Commander of the Faithful, said for such occasions: لَيْسَ بَلَدٌ بِحَقٍّ بِكَ مِنْ بَلَدِ خَيْرِ الْبِلَادِ مَا حَمَلَكَ There is no city rightfully better for you than another city; the best city is the one which accepts you and provides the means for your progress. (Reference: Nahj al-Balagha, Short Sayings, Saying No. 442) It is well-known that love of one’s homeland and mental attachment to the place of birth is innate in human nature. However, situations sometimes arise that make these attachments trivial and worthless. Regarding migration, Islam’s perspective and the traditions related to it have been explained by us under verse 100 of Surah An-Nisa in volume four of this tafseer. God has addressed His servants as "My servants" (عبادی). This is a profoundly affectionate address from Him. In fact, it is a crown of honor for humans that is superior even to the status of prophethood, as in the Tashahhud, we always say before bearing witness to prophethood: "أشهد أن محمدًا عبده ورسوله" I bear witness that Muhammad is His servant and Messenger. It is striking that when God created Adam, He honored him with the title "Khalifatullah" (Vicegerent of God), yet Satan was not disheartened in tempting him. Satan approached Adam, and what had to happen occurred. However, when God exalted Adam with the rank of servitude, Satan admitted defeat and said: قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ By Your might, I will surely mislead them all, except Your sincere servants among them. (Al-Sad, 82–83) إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ Indeed, My servants will have no authority over them. (Al-Hijr, 42) Thus, the rank of pure servitude on earth is higher and nobler even than the rank of divine vicegerency. From what has been explained, it becomes clear that the word "عباد" (servants) in the verse under discussion does not refer to all humans but specifically to those who are believers, and the phrase "الَّذِينَ آمَنُوا" (who have believed) is used for emphasis and clarification. (Explanatory note: The phrase "فَإِيَّايَ فَاعْبُدُونَ" is, in reality, parallel to the implied conclusion of a conditional sentence, which is omitted; the complete sentence is understood as: Indeed, if the earth becomes constricted for you, then migrate to another place and worship Me.) Among the excuses of those who lived in the polytheists’ cities and were reluctant to migrate was their fear of facing death, hunger, and other dangers from the enemies upon leaving their cities. Additionally, the grief of separation from relatives, children, and homeland weighed heavily upon them. The Qur’an provides a comprehensive answer to their fears: The end for all humans is death, and everyone shall taste death. Then you will return to Us: كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ثُمَّ إِلَيْنَا تُرْجَعُونَ Every soul will taste death; then to Us you will be returned. This world is no one’s place of eternal residence. Some people depart quickly, others late. In any case, every person must endure the grief of separation from friends, loved ones, relatives, and children. Therefore, to endure such transient troubles on account of shirk and kufr… [text incomplete].Why should the settlers endure humiliation and captivity? Is it only to live a few more days? Besides all these matters, one should fear that before reaching the land of faith and Islam, death comes upon you in a place of polytheism and disbelief. Reflect on how terrible and painful such a death is. Do not think that death is the end of everything. Death, in fact, is the beginning of a person’s true life. Because you all shall return to Us—that is, to the Exalted God and His boundless blessings. In the following verse, some blessings are mentioned as follows: Those who believe and do righteous deeds, We will surely assign them to lofty chambers in Paradise, beneath which rivers flow: (وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُبَوِّئَنَّهُم مِّنَ الْجَنَّةِ غُرَفًا تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ). (Explanatory note: The root of "لَنُبَوِّئَنَّهُم" is نبوة (nubuwwah) of the verbal form II, meaning to place or assign someone for permanent residence.) These people will reside in such palaces that will be surrounded on all sides by the trees of Paradise, and various rivers will flow beneath them, whose waters will differ in taste and appearance. As is confirmed by other Quranic verses, these rivers will flow from among clusters of trees into these palaces. It should be noted that "غرف" is the plural of "غرفة," meaning a high building or an upper chamber that is distinguished from its surroundings. The distinction of the heavenly upper chambers is that they will not be like worldly houses and palaces, where a person cannot rest even for a short while before the sound of a horn is heard. Rather, the people of faith and righteousness will remain therein forever: (خَالِدِينَ فِيهَا). At the end of the verse, this addition is made: What a good reward is for those who act solely for the pleasure of God: (نِعْمَ أَجْرُ الْعَامِلِينَ). The reward mentioned here for the believers and the righteous clearly shows the superiority of their recompense when compared simply with what was said in the previous verses regarding the disbelievers and sinners. The previous verses described the fire and such punishment engulfing the disbelievers from head to foot, and they were reproached, "Now taste what you used to do." But this verse states that the believers immerse themselves in the blessings of Paradise, and the mercy of their Lord surrounds them from all sides, and instead of reproachful words, they hear phrases that express the pure kindness and love of the Most Generous Lord. They are told, "What a good reward is for the doers!" It is evident that "الْعَامِلِينَ" according to the context of the preceding phrases refers to those whom faith accompanied by righteous deeds characterizes. Although the word "الْعَامِلِينَ" in its literal meaning is not limited but general. A hadith narrated from the Prophet of Mercy, peace be upon him, states: Indeed, in Paradise, there are chambers whose interiors are visible from their exteriors, and their exteriors are visible from their interiors. When the Prophet (PBUH) said this, a man stood up and asked: "O Messenger of Allah, whose ownership will these chambers be?" The Prophet (PBUH) replied: They belong to the one who purifies his speech, feeds the hungry, fasts frequently, and prays at night while people sleep. (Reference: Tafsir al-Qurtubi, under the verse discussed, Vol. 7, p. 75, 50). The next verse describes key qualities of the believers who do righteous deeds, namely: they are those who are patient in the face of difficulties and place their trust in their Lord: (الَّذِينَ صَبَرُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ). These people endure separation from their wives, children, friends, relatives, and homes with patience. These believers bear the bitterness of poverty, endure the hardships of expatriation, and are patient. They wholeheartedly bear the persecution of enemies to preserve their faith, and in the greater jihad against their own souls, which is the greater struggle, as well as the lesser jihad against powerful enemies, they endure various hardships patiently. Indeed, the secret of their success and the cause of their dignity lies in this patience and perseverance, for without patience and perseverance, no creative and positive action can take place in life. Moreover, these believers do not rely on their wealth or their friends and relatives. Their reliance is only on God, and they place their trust solely in Him. Even if a thousand enemies intend to kill them, they say: "O God! If You are my friend, then I have no fear of enemies." If we truly reflect, patience and reliance are the roots of all human virtues. "Patience" grants a person steadfastness against obstacles and difficulties, and "reliance (tawakkul)" keeps a person steadfast in action amid ups and downs. In truth, to perform righteous deeds, these two moral virtues—patience and reliance—are indispensable.Assistance must be sought because it is not possible to carry out widespread righteous deeds without patience and reliance on Allah (tawakkul). (Explanatory note: A detailed discussion on the reality of tawakkul and its philosophy is mentioned under Surah Ibrahim, Ayah 12 in volume 6, and regarding patience see volume 6, page 677, and volume 6, page 264 (Urdu translation)). The last verse among the verses under discussion answers the doubts and suspicions of those who say by their tongue or condition: "If we migrate from our city, who will provide for us?" The Quran responds to their fear by saying: Do not worry about provision, and do not endure the disgrace and humiliation—The Provider is Allah, not you. Many creatures that walk on the earth cannot carry their provision nor store food in their nests or burrows, yet they seek sustenance daily, but Allah does not leave them hungry; rather He provides for them. The same Allah will provide for you as well: (وَكَأَيِّن مِن دَابَّةٍ لَا تَحْمِلُ رِزْقَهَا اللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ). Regardless of human beings, among the creatures and insects that move on the earth, very few species gather food from the desert or wilderness and store it in their nests or hives like ants and honeybees. Most creatures are "content with the present day," meaning they obtain fresh provision every day. They follow the way of "what is earned is eaten." Millions of such creatures exist around us nearby and far, in wildernesses, depths of seas, heights of mountains, and valleys. All of them eat from their Lord’s boundless table. Therefore—O human who is more intelligent and stronger than such creatures in obtaining and storing provision—why are you clinging to such a disgraceful and shameful life out of fear of losing your provision? Why do you endure every type of oppression, humiliation, and abasement in this world? So leave this narrow and dark circle of life and sit at your Lord’s wide and plentiful table and do not worry about provision. When you were in your mother’s womb as a helpless fetus, and no one, not even your father or your kind mother’s hand of compassion, could reach you, your God did not forget you, and He provided you with what you needed. At that time, you were a weak and powerless being. Now you are a strong and powerful existence. Also, because it is necessary for the Provider to be aware of the need of those who are in need in order to provide for them, at the end of the verse it is said: (وَهُوَ السَّمِيعُ الْعَلِيمُ)—Meaning, He is the All-Hearing, All-Knowing. He hears all of your words, even the language of your condition and all the creatures that move, He knows them well, and He is fully aware of all your needs. Nothing is hidden from His infinite knowledge.

See ayat 66 for tafseer.

See ayat 66 for tafseer.

See ayat 66 for tafseer.

See ayat 66 for tafseer.

See ayat 66 for tafseer.

In the preceding verses, the discourse was directed towards the polytheists who had acknowledged the truth of Islam but were hesitant to accept faith and migrate due to fear of losing their means of livelihood. In the verses under discussion, the discourse is directed towards the Prophet Muhammad (peace be upon him and his family), and in fact, towards all the believers. In these verses, the proofs of the Oneness of God are presented in three different ways based on the "creation," "lordship," and "natural disposition." Through these arguments, it is impressed upon their hearts that their destiny is in the hands of the God whose signs you see in yourselves and in the universe, not in the control of idols, for they have no influence in this matter. First, the creation of the earth and the heavens is mentioned, and referring to the inner beliefs of the polytheists, it is stated: If you ask them, "Who created the heavens and the earth? And who subjected the sun and the moon to serve the needs of mankind?" all of them will unanimously answer, "Allah: (وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ لَيَقُولُنَّ اللَّهُ)." Because it is agreed that neither the idol worshipers nor anyone else say that the Creator of the earth and the heavens and the subjugator of the sun and moon are these insignificant idols made of stone and wood fashioned by humans. In other words, even the idol worshipers did not doubt the Oneness of God. However, in their worship, they were polytheists. They said: "We worship these idols because they are intermediaries between us and God," as mentioned in Surah Yunus, verse 18: وَيَقُولُونَ هَـؤُلاَءِ شُفَعَاؤُنَا عِندَ اللّهِ (They said) "We are not worthy to have direct connection with God. Therefore, we maintain contact through idols: مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ We worship them only so that they may bring us nearer to God." (Az-Zumar, 3) These people were unaware of the fact that there is no distance between the Creator and the created and that He is closer to us than the jugular vein. Moreover, since man is the most complete and perfect creation of the universe, he alone is capable of establishing a direct connection with God. No other creature can serve as an intermediary for him. In any case, after presenting this clear argument, at the end of the verse it is stated: If this is the reality, then why do these disbelievers turn away from worshipping God and worship insignificant idols made of stone and wood? (فَأَنَّى يُؤْفَكُونَ). The word "يُؤْفَكُونَ" is derived from the root "أ ف ك" (on the measure of "فكر"). It means to alter the true and real form of something. Accordingly, it is also applied to falsehood and contradiction. At this point, "يُؤْفَكُونَ" is used in the passive voice. It means that the polytheists do not act this way consciously or by logical reasoning; rather, they are unconsciously drawn toward idolatry. The subjugation of the sun and moon refers to the systems God has established for them, which are beneficial for mankind in terms of their results. Then, to emphasize this meaning, it is added that the Creator and Provider is the same God: God expands the provision for whom He wills among His servants and restricts it for whom He wills: (اللَّهُ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ). The key to provision is in His hands, not in those of humans or idols. In the preceding verses, it was stated that “the righteous believers place their trust only in Him.” This is because when all authority is with Him alone, why should they fear expressing faith or be afraid when their lives are in danger from enemies? If the believers think that God has power but is not aware of their condition, this is a grave error. Because God is all-knowing of everything: (إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ). It is inconceivable that God should be the Creator and Manager of the universe, His blessings continuously reaching all beings, yet He should be unaware of their condition. In the second stage, the lordship of God and the flow of sustenance from Him is mentioned. Thus, God says: If you ask those polytheists, "Who sends down water from the sky and revives the earth after its death?" they will unanimously say, "Allah": (وَلَئِن سَأَلْتَهُم مَّن نَّزَّلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ مِن بَعْدِ مَوْتِهَا لَيَقُولُنَّ اللَّهُ). This is the inner belief of the idol worshipers, so much so that they did not deny this when stated to them. Because they too regarded God alone as the Creator and Lord, and the Manager of the universe. Then it is stated: Say, "Praise be to Allah" (قُلِ الْحَمْدُ لِلَّهِ). Praise and thanks are for the One who is the Giver of all blessings. Since water (which is the fundamental source of life and the cause of life for all living beings) descends from Him, it is evident that all kinds of sustenance also come from Him. On this basis, praise and thanks are due…It should be exclusively for Him alone. Other deities have no share in it. Be thankful to God that even the polytheists acknowledge these truths. Also, be grateful that our argument is so strong and articulate that no one has the power to refute it. And because there was inconsistency in the speech and actions of the polytheists, at the end of the verse these words have been added: (وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْقِلُونَ) — Most of them do not use reason. Otherwise, it is possible for a rational and understanding person to speak so confusingly that on one hand he calls that Being God who is the Creator, Sustainer, and Manager of the universe, and on the other hand prostrates to idols who have no control over the affairs of life. On one hand, he believes in the oneness of the "Creator" and "Lord," and on the other hand, commits shirk in worship. These words are worthy of attention because it is not said that they have no intellect; rather it is said that they do not apply or use their intellect. That is, they do have intellect, but they do not make use of it. And in order to elevate the thoughts and perceptions of these polytheists beyond the horizon of this limited life and to present to their minds the vastest scene of existence, God in the following verse expresses the condition of this worldly life in a concise and meaningful phrase, in comparison to the eternal life of the Hereafter: This worldly life is nothing but play and amusement. In this life there is no purpose beyond amusements and trivial pursuits: (وَمَا هَـٰذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ). The true life is indeed the life of the Hereafter. Would that they knew: (وَإِنَّ الدَّارَ الآخِرَةَ لَهِيَ الْحَيَوَانُ لَوْ كَانُوا يَعْلَمُونَ). These words are extremely attractive and effective; for "lahw" means every amusement and activity that diverts a person from the fundamental issues of life, and "la‘b" refers to preparing an imaginary dish for an imaginary purpose—or play. Games are also called "la‘b." When children play, one becomes king, another minister, a third a general of an army. Some become caravan leaders, others robbers. After the war, when the game ends, all these statuses become mere illusions. The Quran says that the life of this world is a kind of pastime and game. People gather in this world. They occupy themselves with their imaginations, and after a few days they disperse, become buried underground, and after that people forget everything about their lives and amusements. But the true life, which neither perishes, nor contains pain or suffering, nor fear or anxiety, nor contradiction and conflict, is the life of the Hereafter. But ___ would that a human knew this truth and used precise insight and investigation. Those who attach their hearts to this world and become fascinated by its outward adornments are like children, no matter how long their age may be. It is also noteworthy that the word "حیوان" (measured as "ضربان") according to many exegetes and lexicographers conveys the meaning of "life" (holds a verbal noun meaning). (Explanatory note: This word is actually derived from "حی" and was initially "حییان." The letter "ya" or "waw" shifted, turning it into "حیوان.") The verse indicates that the abode of the Hereafter is indeed life itself. It is as if springs of life gush from all directions there. There, there is nothing except life. It is perfectly clear that the Quran’s intention is by no means to diminish the value of the blessings God has bestowed upon His servants in this world by mentioning the life of the Hereafter, but the purpose of this comparison is only that God intends to present to human beings the value and status of the lives of both worlds. Furthermore, the aim is to caution humans that they should not become captives of these worldly blessings, but instead should be masters of them and not waste the true essence of their personality in exchange for them. In the third stage, the nature and disposition of the human being is described, stating that in the most critical of situations, the light of tawheed (monotheism) begins to shine in the heart. This reality is illuminated with a very clear example. When they board the ship, they call upon God with sincere devotion. At that time, all other thoughts are completely removed from their minds. But when God saves them to the land safely, they again associate partners with Him: (فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوْا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ). It is true that it is in the hardships of life and the storms of calamities that the essence of human nature unfolds; for the light of tawheed is hidden in the soul of every person, but meaningless social customs, incorrect upbringing, and evil teaching cover it. But when storms of afflictions arise from all sides and a person is trapped in the whirlpool of difficulties, then he gives up all external resources. Then his nature turns him towards the nurturing world. At that time, all thoughts polluted with shirk depart from his heart and, having been refined in the furnace of those hardships, he becomes truly sincere to Him: (مُخْلِصِينَ لَهُ ال...)"Deen" becomes free from every blemish. The summary of the discussion is that in the human heart there exists a luminous point connected to that realm which is beyond the material world and is the closest link to the Divine Essence. False teachings, negligence, pride, and especially a state of security and abundance of wealth cast veils over this luminous point, but the storms of calamities tear apart these veils, remove the dust of heedlessness, and the luminous point begins to shine again. The great guides of Islam used to bring the deniers of God to the right path through this very method. We have all heard the story of a skeptic who was deeply doubtful about divine knowledge, and Imam Ja’far al-Sadiq (علیہ السلام) guided him in connection with this subconscious feeling. That man said to the Imam: یابن رسول اللہ دلّنی علی اللہ ماھو؟ فقد اکثر علی المجادلون و حیرونی He said: O son of the Messenger of Allah, guide me to Allah! Who is He? For many debaters have overwhelmed me and confused me. The Imam (ع) replied: O Abdullah! Have you ever boarded a ship? He said: Yes. The Imam (ع) asked: Has it ever happened that your ship broke down in such a place where no ship or swimming was able to save you? He replied: Yes. The Imam (ع) asked: Did your heart then think that there was some being capable of rescuing you from this plight? He answered: Yes. The Imam al-Sadiq (ع) said: That entity is Allah, the One powerful to rescue when there is no rescuer, and capable of aid when there is no helper. O son of the Messenger (صلی اللہ علیہ و آلہ وسلم)! Please guide me about who Allah is? For a great suspicion has bewildered me. (Imam (ع) replied: O servant of God! Have you ever boarded a ship? He replied: Yes. The Imam (ع) said: Has it ever happened that your ship broke in such a place that there was no other ship to save you, nor could you swim? He answered: Yes. The Imam (ع) asked: In that state, did the thought arise in your heart that there is some being who can save you from this calamity? He said: Yes. The Imam (ع) said: That Being is Allah who is capable of salvation when there is no deliverer and help when there is none. (Reference: Bihar al-Anwar, Vol. 3, latest edition, p. 41)). In the last verse under discussion, after all these arguments for monotheism and worship of the Almighty, God commands severely after harsh threats to the opponents of Islam: They disbelieve in Our verses and are ungrateful for Our favours. Let them enjoy for a few days the pleasures of this life, but they shall soon come to know what will be the end of disbelief and polytheism and what calamities they shall befall: (لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ وَلِيَتَمَتَّعُوا فَسَوْفَ يَعْلَمُونَ). Although this verse mentions disbelief and denial of the verses, it is clear as the sun that these words are a threat, exactly like when a criminal is told: do as many sins and crimes as you wish, but you shall soon suffer the consequences of your actions. Although the imperative form is used in the phrase, it does not denote a request but is intended as a threat. Moreover, the phrase "فسوف يعلمون" is in an absolute form without specification of what exactly they will come to know. This manner of speech is so that its meaning, however vast, does not limit the listener’s mind within bounds. The result of misdeeds is divine punishment, disgrace in both worlds, and every sort of misfortune.

We shall, in shāʾ Allāh, discuss in detail under Sūrat al‑Rūm, āyah 30, the intrinsic and natural character of Tawḥīd and God‑consciousness. At this point, what must be noted is that in numerous āyāt of the Qurʾān, the hardships and difficulties of life are presented as a means for the manifestation of this innate human nature. In one place it is stated: وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ اللّهِ ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ ثُمَّ إِذَا كَشَفَ الضُّرَّ عَنكُمْ إِذَا فَرِيقٌ مِّنكُم بِرَبِّهِمْ يُشْرِكُونَ All the blessings you possess are from Allah; then, when hardship afflicts you, you supplicate to Him. Yet when He removes that hardship from you, a group among you associates partners with their Lord. (Naḥl 53–54). In Sūrat Yūnus, this idea is expressed in another manner: وَإِذَا مَسَّ الْإِنسَانَ الضُّرُّ دَعَانَا لِجَنبِهِ أَوْ قَاعِدًا أَوْ قَآئِمًا فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُ مَرَّ كَأَن لَّمْ يَدْعُنَا إِلَى ضُرٍّ مَّسَّهُ When distress befalls a human being, he calls upon Us while lying on his side, sitting, or standing; but when We remove his distress, he passes on as though he had never called upon Us concerning the affliction that had touched him. (Yūnus 12). The same meaning appears, through different expressions, in Sūrat al‑Rūm āyah 33, Sūrat al‑Zumar āyah 49, and Sūrat Banī Isrāʾīl āyāt 67–69. We have also read in the verses under discussion that when the hearts of this group of polytheists are polluted by the impurity of disbelief, they turn to idols; however, when they embark upon sea journeys and are surrounded by storms, whirlpools, and contrary winds, and their vessels begin to sway upon the waves like blades of grass, and they become utterly despondent from every direction, then the light of Tawḥīd begins to shine in their hearts, and all fabricated deities vanish. At that moment, “ikhlāṣ‑i kāmil” arises within their hearts (though this sincerity emerges under compulsion and is therefore of little worth). Yet as soon as the storm subsides and conditions return to normal, veils once again descend upon their hearts, and around Tawḥīd the thorns of shirk and idolatry reappear. It may be argued in justification of this inner state of the disbelievers that it arises from deeply embedded impressions and influences absorbed from their society and culture. However, this justification would only hold if such a condition were limited to religious individuals living in religious environments. Experience, however, shows that even the most hardened deniers of God in non‑religious societies exhibit the same state. From this it becomes evident that the secret of the light of Tawḥīd lies elsewhere—namely, that it is embedded within the human subconscious and is inherent in human nature and constitution.

See ayat 69 for tafseer.

See ayat 70 for tafseer.

See ayat 69 for tafseer.

See ayat 70 for tafseer.

In Tafsīr al‑Durr al‑Manthūr, with regard to the verse under discussion, the following narration is reported from Ibn ʿAbbās: A group among the polytheists said to the Messenger of Allah صلى الله علیہ و آلہ وسلم: “O Muḥammad, we do not enter into your religion because we fear that people (our opponents) will seize us and carry us away (and soon put us to death), since our number is small and the collective strength of the Arab polytheists is great. As soon as they learn that we have accepted your religion, they will overpower us, for we are like a single morsel among them.” At this point, the verse “أَوَلَمْ يَرَوْا …” was revealed.

From the preceding verses, it may be clearly inferred that whatever defeats and failures we encounter arise from one of two causes: either we have been deficient in jihād, or there has been a lack of sincerity in our actions. If these two conditions—jihād and ikhlāṣ—are combined, then according to the emphatic promise of Allah, success in objectives and guidance toward the ṣirāṭ al‑mustaqīm are assured. If our intellectual framework is sound, we can identify the causes of the difficulties and afflictions faced by Islamic societies and understand why those who were once leaders of the world have now become backward. Why do they extend their hands of need toward others for every aspect of life, including culture, civilization, and even their laws? Why do they rely upon others in the face of political upheavals and external aggression? There was a time when others gathered the crumbs from their table of knowledge and culture, yet today they seek sustenance from the tables of others. Why have they become captives in the hands of foreign powers, and why are their lands under the control of others? The answer to all these questions is one: either jihād has been forgotten, or sincerity has vanished from our intentions. Indeed, it is entirely correct to say that on intellectual and cultural, political and economic, and military fronts, jihād has been comprehensively abandoned. In its place, self‑love, attachment to worldly comforts, indulgence in ease, and personal interests have come to dominate. To such an extent that the number of those slain by their own hands exceeds those killed by their enemies. There exists a Western‑oriented or Eastern‑oriented group that has surrendered its self‑respect and identity before other nations. The rulers of Islamic countries and the leaders of the community have, in effect, sold themselves to foreign powers. Scholars and individuals of intellect and insight have lost hope and retreated into seclusion. All these factors have nullified the spirit of jihād and sincerity. Whenever even a small degree of sincerity arises within us, and a spirit of action emerges among those who strive, successive successes will follow. The chains of bondage will be broken; despair will be replaced with hope; weakness and humiliation will give way to dignity and honor; and division and discord will be transformed into unity and collective organization. How profound and inspiring is the Qurʾān, that within a brief statement it has expressed both the malady and its cure. It is true that those who strive in the path of Allah are accompanied by divine guidance, and it is evident as the sun that where divine guidance exists, misguidance and defeat cannot occur. From some narrations of the Ahl al‑Bayt علیہ السلام, it is understood that the referent of this verse is Āl Muḥammad صلى الله علیہ و آلہ وسلم and their followers; in reality, they represent the most complete embodiment of this meaning, for they were foremost in the path of jihād and sincerity. However, this interpretation does not restrict the meaning of the verse. In any case, every individual, in the course of their struggle, clearly experiences this Qurʾānic reality: that whenever one prepares oneself for effort, striving, and jihād in the path of Allah, the doors of ease are opened, difficulties become manageable, hardships grow bearable, and one ultimately overcomes them.

Three groups may be identified: 1. The first group consists of obstinate deniers, for whom no guidance is beneficial. 2. The second group comprises sincere individuals who remain in search of truth and, consequently, attain it. 3. The third group is superior even to these; they are not distant from the truth such that they need to approach it through effort, nor are they separate from it such that they must strive to reach it; rather, they are always with the truth. In āyah 68, the expression “وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى” indicates the first group. In āyah 69, the phrase “وَالَّذِينَ جَاهَدُوا فِينَا” refers to the second group, while within the same āyah the statement “إِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ” pertains to the third group. From these words it is also inferred that the مقام of the “muḥsinīn” is higher than that of the “mujāhidīn,” for, beyond striving and seeking their own deliverance, these individuals also attain the station of īthār and iḥsān, and do not hesitate to expose themselves to danger for the sake of others. O Lord, grant us the ability that throughout our lives we may never withdraw from striving and effort in Your path. O Allah, grant us such sincerity that no thought of anything other than You enters our hearts and that no step of ours be directed toward any besides You. O Lord of the worlds, raise our station above that of the mujāhidīn and grant us the مقام of the muḥsinīn, characterized by iḥsān and īthār, and keep the shade of Your guidance over us throughout our lives. Āmīn, yā Rabb al‑ʿālamīn.