Aal-e-Imran

According to the consensus of exegetes, this Sūrah comprises two hundred verses, all of which were revealed in Medina. It has been named Sūrah Āl 'Imrān on account of its connection to the narrative of the Family of 'Imrān, which appears in the Sūrah after verse 32. The principal themes of this Sūrah are as follows: - Faith - Islam - Steadfastness and firmness in the defense and propagation of Islam - Rational disputation with the Jews and Christians - Numerous instructive lessons for Muslims - The advancement of Islam - The refutation of false beliefs The subject matter of this Sūrah is so coherently interrelated and proportionally arranged that it appears as though all of its verses were revealed at a single moment. A verse-by-verse exegesis of this Sūrah is now presented below.

See ayat 3 for tafseer.

The necessary clarifications concerning the *ḥurūf muqaṭṭa'āt* (disjointed letters) of the Qur'an have already been presented at the outset of Sūrah al-Baqarah and need not be repeated here. At this juncture, however, we shall present a noteworthy theory on the subject — one recently advanced by an Egyptian scholar. Given the significance of the matter, we present it here in its entirety, though any judgment regarding its validity or nature requires extensive further research, which perhaps falls to future investigators. We cite it here solely as a theoretical proposition. The prominent Egyptian journal *Ākhir Sā'ah*, regarded as one of Asia's foremost periodicals, published a remarkable computer-assisted study on certain verses of the Holy Qur'an, conducted by an Egyptian Muslim scholar. The findings have astonished readers across various parts of the world. These investigations are the product of three years of sustained effort by Dr. Rashad Khalifa, a chemist by training. They have once again demonstrated the established truth that this great celestial Book is not a product of the human intellect, and that it lies beyond human capacity to produce its equivalent. Dr. Rashad Khalifa conducted this research in the city of St. Louis, Missouri, United States, where he continues to serve as a consultant at an American food manufacturing company. He made extensive use of computers over a prolonged period in order to complete his remarkable investigations. The cost of computer usage was ten dollars per second of operation, a sum that was met with the assistance of certain Muslims residing in that region. It must be noted with regret that the conversation between an Egyptian journalist and the aforementioned scientist, as published in Persian periodicals, appeared in an incomplete and deficient form, leaving Persian-reading audiences unable to fully comprehend the discussion. It was therefore deemed necessary to consult the original source of the report so that a comprehensive analysis of the matter could be undertaken. As already stated, however, our intention at this point is not to endorse the theory but rather to bring it to the attention of future researchers as a matter of record. The aforementioned scholar devoted all his efforts to understanding the *ḥurūf muqaṭṭa'āt* of the Qur'an — those letters appearing in the forms (ق، ا، ل، م، یٰس). Through complex calculations, he demonstrated that these letters, appearing at the beginning of certain Sūrahs, bear a close numerical relationship to the other letters within those same Sūrahs. This point merits careful consideration. The computer was employed solely to determine the frequency of letters within the Sūrahs and to ascertain their proportional ratios — technically, using a one-percent sample of the letters — and was not used for the purpose of interpreting Qur'anic verses. Nevertheless, it is indisputable that without the aid of a computer, no human being could have performed these calculations over years on end. We now present the discoveries of the aforementioned scholar. Dr. Rashad states: "We know that the Holy Qur'an consists of one hundred and fourteen Sūrahs, of which eighty-six were revealed in Mecca and twenty-eight in Medina. Twenty-nine of these Sūrahs begin with *ḥurūf muqaṭṭa'āt*. It is noteworthy that the total number of these letters is fourteen, whereas the Arabic alphabet comprises twenty-eight letters — precisely half the total. The letters appearing as *ḥurūf muqaṭṭa'āt* are: **ا۔ ح۔ ر۔ س۔ ص۔ ط۔ ق۔ ک۔ م۔ ن۔ ھ۔ ی** These are sometimes also referred to as the *ḥurūf nūrāniyyah* (luminous letters). Dr. Rashad further states: "For many years I had sought to understand the meaning of these apparently isolated letters appearing at the beginnings of Sūrahs. I examined the commentaries and opinions of the great exegetes but remained unsatisfied. I therefore sought the assistance of God and immersed myself in study. The thought suddenly occurred to me that perhaps some relationship existed between these letters and the letters comprising the Sūrahs in which they appear. However, researching the fourteen luminous letters across all one hundred and fourteen Sūrahs — determining the proportional ratio of each and performing numerous other calculations — was impossible without the aid of a computer. Accordingly, the aforementioned letters were first isolated individually within the relevant Sūrahs, after which all letters of each Sūrah were compiled and submitted to the computer for the purpose of conducting subsequent calculations. This task and other necessary procedures were completed over a period of two years. Thereafter, the computer was operated for a full year to perform the requisite calculations, and an extraordinarily illuminating result emerged. For the first time in the history of Islam, astonishing facts were uncovered which, among other dimensions, conclusively demonstrated the numerical inimitability (*i'jāz*) of the Qur'an with respect to the proportional ratios of its letters. The computer informed us of the precise ratio of each of these fourteen letters to every one of the one hundred and fourteen Sūrahs. For example, upon calculation it was found that the letter **ق**, among the luminous letters of the Qur'an, occurs with the highest proportion in Sūrah al-Falaq — at 67.5% — the highest ratio among all the Sūrahs of the Qur'an (Sūrah Qāf being excluded from this particular comparison). Following this is Sūrah al-Qiyāmah, in which the ratio of **ق** is 39.7%, and then Sūrah al-Shams, in which the ratio is 39.6%. As can be observed, the difference between Sūrah al-Qiyāmah and Sūrah al-Shams is one-thousandth of one percent. In the same manner, the ratio may be determined across all one hundred and fourteen Sūrahs of the Qur'an — not merely with respect to this one letter, but with respect to each of the luminous letters individually, ascertaining the proportional ratio of all letters within every Sūrah one by one. We now turn to the remarkable results yielded by these calculations: **1.** The ratio of the letter **ق** in Sūrah Qāf is, without exception, the highest among all other Sūrahs of the Qur'an. That is to say, among the one hundred and thirteen Sūrahs revealed over a period of twenty-three years, the letter **ق** was used at a lower ratio compared to its occurrence in Sūrah Qāf. It is truly remarkable that a human being should maintain such precise control over the frequency of letters in his speech over a span of twenty-three years while simultaneously conversing freely and without constraint. This is undeniably beyond the capacity of any human being — indeed, even the greatest mathematician could not keep such an account without the assistance of a computer. All of these phenomena indicate that not only the Sūrahs and verses of the Qur'an, but even its individual letters, conform to a specific system and precise calculation, of which only God is capable. Similarly, the calculations reveal that the letter **ص** holds the same position in Sūrah Ṣād — its frequency relative to the other letters of that Sūrah exceeds its frequency relative to the letters of any other Sūrah. Likewise, with the exception of Sūrah al-Ḥijr, the ratio of the letter **ن** in Sūrah *Nūn wa al-Qalam* exceeds its ratio in all other Sūrahs. However, in Sūrah al-Ḥijr its ratio surpasses even that found in Sūrah *Nūn wa al-Qalam*. In this connection, it is significant to note that Sūrah al-Ḥijr is among the Sūrahs that begin with **ا ل ر**. As will be seen subsequently, the Sūrahs beginning with **ا ل ر** may collectively be treated as a single Sūrah, in which case the desired result becomes attainable — namely, that the ratio of **ن** across all such Sūrahs combined will be lower than its ratio in Sūrah *Nūn wa al-Qalam*. **2.** **ا ل م ص** — these four letters appear at the beginning of Sūrah al-A'rāf. If the total occurrences of **ا ل م ص** within this Sūrah are aggregated, it will be found that their ratio relative to the other letters of this Sūrah exceeds their ratio relative to the other letters of any other Sūrah. Similarly, **ا ل ر** — these four letters appear at the beginning of Sūrah al-Ra'd, and the same situation applies to them. Likewise, **ک ھ ی ع ص** — these five letters appear at the beginning of Sūrah Maryam, and the same calculation holds for them as well. Here we encounter a new dimension of the problem: it is not merely individual letters that appear in this celestial Book according to a specific order; multiple letters simultaneously exist within it in the same astonishing arrangement. **3.** Up to this point, the discussion has concerned only the letters appearing at the beginning of a single Sūrah. However, those *ḥurūf muqaṭṭa'āt* that appear at the beginnings of more than one Sūrah — such as **ا ل ر** or **ا ل م** — contain within them yet another complex calculation: for those Sūrahs in which these letters appear, for instance **ا ل م** which appears at the beginning of six Sūrahs, the aggregate ratio of these letters across all six Sūrahs must be examined in relation to the other letters. It will be found that this combined ratio exceeds the ratio of these letters in every other individual Sūrah. The problem here assumes yet another dimension worthy of attention: not only do the letters of each individual Sūrah of the Qur'an conform to a specific rule and calculation, but the aggregate letters of similar Sūrahs likewise conform to a single unified rule and system. As a further incidental clarification, it becomes apparent why multiple Sūrahs of the Holy Qur'an begin with **ا ل م** or **ا ل م ر** — evidently, this is neither coincidental nor without purpose. Dr. Rashad has also presented exceedingly complex calculations pertaining to the Sūrahs beginning with **ح م**, which we omit here in the interest of brevity. Dr. Rashad has further presented a number of noteworthy observations in this connection, which — with the addition of certain new and consequential points — we now offer to the reader.

He asserts that all these calculations remain valid only on the condition that the original and ancient orthography of the Qur'an is left unaltered; otherwise, the calculations will be rendered erroneous. For instance, the words must be written in the forms **اسحاق، زکوٰة** and **صلوٰة**, and not in the alternative forms **اسحاق، زکات** and **صلات**.

These investigations indicate that not a single word — indeed, not even a single letter — has been omitted from or added to the Holy Qur'an. Were that not the case, our calculations would certainly have been incapable of yielding these results from the present text of the Qur'an.

In numerous Sūrahs of the Holy Qur'an that commence with *ḥurūf muqaṭṭa'āt*, a declaration of the truth and majesty of the Qur'an follows immediately after these letters — as, for example, in "الٓمّ ذٰلک الکتاب لاریب فیہ". This in itself constitutes an allusion to the fact that these letters represent one of the aspects of the inimitability (*i'jāz*) of the Qur'an.

From this entire discussion, we draw the conclusion that the letters of the Qur'an revealed to the Prophet PBUH & His Pure Progeny over a period of twenty-three years embody exceedingly precise and systematic calculations, and that each letter — alif, bā, and all others — bears a profound mathematical relationship to the aggregate letters of every Sūrah. Such calculations lie beyond the capacity of any human being without the assistance of a computer. There is no doubt that the research of the aforementioned scholar remains at a preliminary stage and is therefore not free from deficiencies. It ought to be brought to completion — either by the scholar himself or by other researchers. "اللہ لا آلہ الاّ ھو الحیُّ القیوم" God is One and Unique, the Ever-Living and Self-Subsisting, and all things are contingent upon His existence. The exegesis of this verse has already been presented in the commentary on verse 255 of Sūrah al-Baqarah. "نزل علیک الکتاب بالحق مصدقاً لما بین یدیہ و انزل التّورٰة و الانجیل من قبل ھدیً لّلناس" In this verse, the Prophet of Islam PBUH & His Pure Progeny is directly addressed. It is stated: that God Who is Eternal and Self-Subsisting has revealed upon you a Qur'an containing the signs of truth and reality — signs that extend beyond those foretold by the earlier Prophets and the revealed scriptures (the Torah and the Gospel). It has likewise confirmed all that the earlier Prophets and revealed scriptures conveyed regarding the Qur'an and its bearer. He is the same God Who revealed the Torah and the Gospel for the guidance and direction of humanity.

The term *ḥaqq* originally denotes "correspondence" and "harmony"; hence, that which corresponds to reality is designated as *ḥaqq*. The reason God Almighty is referred to as *al-Ḥaqq* is that His sacred essence constitutes the most supreme reality, one that admits of no denial. In more explicit terms, *ḥaqq* signifies that which is firm and established — an absolute certainty in which falsehood finds no path of entry. In the verse under discussion, the preposition *bā'* is employed in its technical sense of *muṣāḥabah* (accompaniment and concomitance). That is to say: O Prophet, God has revealed upon you a Qur'an that is accompanied by, and in complete harmony with, the signs of reality.

The word *Tawrāh* is of Aramaic origin, meaning "law and legislation." It is applied to the Book revealed by God to the Prophet Mūsā ibn 'Imrān (peace be upon him), and is also used at times to refer to the collective corpus of the Old Testament, and occasionally to the five books of the Torah specifically. By way of clarification, the collective body of Jewish scriptures is known as the Old Testament, which comprises the Torah along with several other books. The Torah itself consists of five sections known as Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. Its subject matter encompasses: (1) the creation of the universe, humanity, and other creatures; (2) the life and circumstances of the Prophet Mūsā ibn 'Imrān, the earlier Prophets, and the Children of Israel; and (3) the exposition of the commandments of this religion. The remaining books of the Old Testament are, in fact, compositions authored by historians who lived after the Prophet Mūsā (peace be upon him), and they contain accounts of the prophets, rulers, and nations that came after him. It is thus evident that, setting aside the five books of the Torah, none of the other books constitutes a divinely revealed scripture — a claim that even the Jews themselves do not advance. Even the Psalms (*Mazāmīr*), attributed to the Prophet Dāwūd (peace be upon him), represent a collection of his supplications and moral exhortations rather than a revealed scripture in the proper sense. As for the five books of the Torah, they contain clear internal evidence indicating that they too are not divinely revealed scriptures but are rather historical works composed after the death of the Prophet Mūsā ibn 'Imrān (peace be upon him) — for they contain accounts of his death, the manner of his burial, and events that transpired thereafter. This is established with particular clarity in the concluding section of Deuteronomy, which demonstrates beyond doubt that the book was written a considerable period after the death of the Prophet Mūsā ibn 'Imrān (peace be upon him). Furthermore, these books contain numerous superstitions and inappropriate statements attributed to the Prophets and Messengers, as well as certain puerile accounts that serve as testimony to their fabricated and spurious nature. Certain historical evidences likewise indicate that the original Torah was lost, whereupon the followers of the Prophet Mūsā ibn 'Imrān (peace be upon him) subsequently compiled these books. *(For further elaboration, the reader is referred to: al-Hudā ilā Dīn al-Muṣṭafā (Arabic), al-Riḥlah al-Madrasiyyah (Arabic), Rahbar-i Sa'ādat (Persian), Qur'ān wa Ākhirīn Payghambar (Persian), and other similar works.)*

The word *Injīl* is originally of Greek origin, meaning "glad tidings" or "new teaching." It is the name of the Book revealed to the Prophet 'Īsā (peace be upon him). It is noteworthy that wherever the Qur'an employs this term — in the present verse as well as in other verses referring to the scripture of the Prophet 'Īsā — it uses the word in the singular form and designates it as a divinely revealed Book. The numerous gospels prevalent among Christians, however, do not constitute divine revelation. The four most widely known among these gospels are: (1) Luke, (2) Mark, (3) Matthew, and (4) John. *(Explanatory Note: These are the names of the four authors.)* Even Christians themselves do not deny that these texts are not divinely revealed. The extant gospels all originate either from the disciples of the Prophet 'Īsā (peace be upon him) or from the disciples of his disciples, and were written a considerable period after him. The most that Christians claim is that the disciples of Christ composed these gospels under divine inspiration. It appears appropriate here to acquaint the reader with the authors of these texts while examining the New Testament and the gospels. The most important religious scripture of Christianity is the corpus of the New Testament, upon which all Christian denominations maintain faith as a divinely revealed Book. The corpus of the New Testament does not exceed one-third of that of the Old Testament. It comprises twenty-seven miscellaneous books and epistles covering entirely diverse subjects, arranged as follows: **(1) The Gospel of Matthew:** Matthew *(Explanatory Note: pronounced to rhyme with "Ḥattā", meaning "God-given")* was one of the twelve disciples of Christ (peace be upon him). He composed this gospel in 38 CE, or according to some, between 50 and 60 CE. *(Qāmūs al-Muqaddas, p. 783)* **(2) The Gospel of Mark:** According to *Qāmūs al-Muqaddas*, p. 792, Mark *(written in either of two pronunciations)* was not among the apostles. He composed his gospel under the supervision of Peter. Mark was killed in 68 CE. **(3) The Gospel of Luke:** Luke was the companion and fellow-traveller of the Apostle Paul. Paul embraced Christianity a considerable time after the death of the Prophet 'Īsā (peace be upon him), having been a fanatical Jew during the latter's lifetime. Luke died around 70 CE. The author of *Qāmūs al-Muqaddas* states on p. 772 that the Gospel of Luke was, according to general opinion, composed approximately in 63 CE. **(4) The Gospel of John:** John was among the disciples of Christ (peace be upon him) and a friend and companion of Paul. According to the aforementioned author, the majority of critics hold that it was written in the latter part of the first century. *(Qāmūs al-Muqaddas, p. 966)* These gospels are predominantly concerned with the crucifixion of Christ (peace be upon him) and the events that followed — which itself clearly establishes that all of them were written many years after the Prophet 'Īsā (peace be upon him), and that none of them constitutes the divinely revealed Book that was sent down upon him. **(5) Acts of the Apostles:** The deeds of the apostles and missionaries of Jesus in the early period. **(6) Fourteen Epistles:** Letters of Paul addressed to various individuals and communities. **(7) The Epistle of James:** The twentieth epistle among the twenty-seven books and epistles of the New Testament. **(8) The Epistles of Peter:** Comprising the twenty-first and twenty-second epistles of the New Testament. **(9) The Epistles of John:** Comprising three epistles — the twenty-third, twenty-fourth, and twenty-fifth epistles. **(10) The Epistle of Jude:** The twenty-sixth epistle of the New Testament. **(11) The Revelation of John:** The final section of the New Testament. Accordingly, in light of the explicit attestations of Christian historians, as well as the internal evidence of the gospels and the other books and epistles of the New Testament, none of these constitutes a divinely revealed scripture. Moreover, all of these works were composed after the lifetime of the Prophet 'Īsā (peace be upon him). From this discussion, we arrive at the conclusion that the divinely revealed Book sent down upon Christ (peace be upon him) has disappeared from among us and is no longer available today. Those portions of it that the disciples of Christ (peace be upon him) incorporated into their gospels have, regrettably, become adulterated with spurious material. As for the argument advanced by some that Muslims ought not to entertain doubt regarding the authenticity of the extant gospels and Torah — on the grounds that the Qur'an has confirmed and testified to their validity — the response to this has already been provided in the first volume, in the commentary on the verse: **وَ اٰمِنُوا بِمَآ اَنْزَلْتُ مُصدِّقاً لِّمَا مَعَکُمْ** *(al-Baqarah: 41)* --- **"وَ اَنْزَلَ الفُرقَان"** Following the mention of the Torah and the Gospel, this portion of the verse refers to the revelation of the Qur'an. The Qur'an is designated *al-Furqān* because, lexically, *furqān* means "the criterion by which truth is distinguished from falsehood," and anything that serves to differentiate truth from falsehood is termed *furqān*. It is for this reason that the Qur'an designates the Day of Badr as *Yawm al-Furqān* *(al-Anfāl: 41)*, for on that day a small and ill-equipped army prevailed over an adversary that was many times greater in number and far superior in armament. Similarly, the ten miracles of the Prophet Mūsā (peace be upon him) are also referred to as *furqān* *(al-Baqarah: 53)*. Likewise, reason, intellect, and enlightenment are also designated *furqān*: **"إِنْ تَتَّقُوا اللهَ يَجْعَلْ لَكُمْ فُرْقَاناً"** *(al-Anfāl: 29)*. In the present verse as well, the Qur'an is called *furqān* in the same sense — that it serves as a criterion for distinguishing truth from falsehood. Certain Islamic traditions indicate that *Qur'ān* is the name of the entire revealed Book, whereas *Furqān* refers specifically to that collection of its verses which contains practical injunctions, rulings on the lawful and unlawful, and individual and collective ordinances. *(Ref: Tafsīr Nūr al-Thaqalayn, Vol. 2, p. 37)*

Following the testimony of reason and human nature to the truth of the divinely revealed verses and the veracity of the claims of the Prophets, there remains no doubt that these ought to be accepted. Those who, despite all such evidence, persist in opposition do so for no reason other than obstinacy and rebelliousness, and reason and conscience alike pronounce them deserving of punishment. It is for this reason that God Almighty, in this verse, threatens those who deny His signs with a severe and painful chastisement. **"وَاللهُ عَزِیزٌ ذُو انْتِقَامٍ"** Lexically, *'azīz* carries the meaning of "that which is difficult to attain or overcome." Land that is exceedingly difficult to traverse is called *'azāz*, and that which is rarely obtainable due to its scarcity is termed *'azīz* — the underlying reason being that no one possesses the power to overcome or surpass it, and whoever desires to do so is left frustrated. The warning and threat directed at the disbelievers in this verse is entirely real and categorical. It declares that God is All-Powerful, and therefore no one is capable of impeding the execution of His warnings. For just as He is Merciful and Compassionate, so too does He possess, for those who are unworthy of His mercy, a severe punishment — and for them He is the Avenger. In contemporary usage, the term *intiqām* (retribution/revenge) is most commonly employed in contexts where individuals refuse to forgive transgressions, or where, rather than taking equivalent retaliation for injuries, one ought to choose the path of pardon and forbearance. In its lexical sense, however, *intiqām* does not carry this connotation; rather, it signifies the punishment of the sinner. It is indisputable that punishing the arrogant, the oppressive, and the sinful is not merely a praiseworthy act, but that overlooking and excusing them is, in fact, contrary to justice and wisdom.

This verse in effect completes the meaning of the preceding verses, for we have already read that God is Ever-Living and Self-Subsisting, and that the governance and administration of the entire cosmos rests in His hands. It is indisputable that such a function necessitates both power and knowledge; accordingly, the preceding verse made reference to His absolute omnipotence, while the present verse points to His boundless knowledge, declaring that nothing in the heavens or the earth is concealed or hidden from God. This same import recurs in numerous other verses of the Qur'an. The proof of the unlimited extent of God's knowledge is self-evident, for He is omnipresent — since His existence is infinite and unbounded, no place is devoid of Him. Thus, although He is not confined to any particular location or place, He encompasses all things. The necessary and inevitable consequence of this ontological encompassment (*iḥāṭah-yi wujūdī*) and universal presence is that His knowledge of all things and all places is perfect and complete — and that, moreover, by way of *'ilm-i ḥuḍūrī* (knowledge by presence) rather than *'ilm-i ḥuṣūlī* (acquired or representational knowledge). *(Explanatory Note: 'Ilm-i ḥuḍūrī denotes a mode of knowledge in which the very essence of the known object is directly present before the knower, whereas in 'ilm-i ḥuṣūlī it is merely the image, form, and representation of the known object that is present. For instance, our knowledge of our own self constitutes 'ilm-i ḥuḍūrī, since our own essence is directly present to us; whereas our knowledge of other existing things constitutes 'ilm-i ḥuṣūlī, since what is present to us in that case is only their image and representation, not their actual essence.)*

This verse sets forth a masterpiece of God's power, wisdom, and omniscience — namely, that He fashions the form of the human being within the womb of the mother. It is truly a matter of astonishment and wonder that within the uterus, God delineates the diverse features and characteristics of the human being, engenders various capacities and aptitudes, bestows numerous qualities and attributes, and shapes the very constitution and nature of the individual. The advancement of the science of embryology in the contemporary world has immensely illuminated the profound significance of this verse. In its initial stage, the embryo consists of a single cell, possessing at that point neither form nor limbs, nor any capacity or energy whatsoever. Thereafter, with remarkable rapidity, it acquires, day by day within the hidden chamber of the womb, a new form and new features — as though master craftsmen were seated beside it, laboring upon it day and night, fashioning from this insignificant particle, within a short span of time, a complete human being: a human being whose outward appearance is exquisitely adorned and within whose existence intricate, precise, and astonishing systems become manifest. Were the stages of embryonic development to be filmed — as indeed they have been — and were these scenes to pass before human eyes in succession, a new and profound acquaintance with the grandeur of creation and the power of the Creator would be attained, and one would involuntarily exclaim: *Worthy of praise is that Creator* *Who fashioned so enchanting a form from water and clay.* And it is a matter of wonder that all these forms and features are wrought upon water — that very substance of which it is commonly said that no forms can be impressed upon it! *Who is it that has fashioned forms upon water?* It is noteworthy that after the fertilization of the ovum, the embryo assumes its initial form and rapidly undergoes the process of division and proliferation, coming to resemble a mulberry fruit whose small constituent parts adhere closely to one another — a stage known as the *morula*. At precisely this stage of development, a mass of blood known as the placenta exists in a state of evolution in close proximity to it. On one side, the placenta is connected to the maternal heart by means of two arteries and one vein, and on the other side it is linked to the embryo through the umbilical cord. The embryo derives its nourishment from the blood of the placenta, since the nutritive substances are carried therein. As a result of receiving nourishment, progressing through developmental stages, and the outward migration of cells, the interior of the morula gradually becomes hollow — a stage termed the *blastula*. Before long, the number of cells within the blastula increases and it assumes the form of a two-layered sac. It then begins to contract inwardly, resulting in the division of the body into two sections — the thoracic and abdominal cavities. It is noteworthy that up to this stage, all cells are identical to one another and exhibit no apparent differentiation. Beyond this stage, the form of the embryo begins to take shape and its constituent parts undergo transformation in accordance with the functions they are destined to perform. New tissues begin to form, new mechanisms are set into motion, and distinct groups of cells each assume responsibility for a particular organ or system — the nervous system, the circulatory system, the digestive system, and so forth — resulting in the embryo assuming, within the hidden chamber of the womb, the form of a complete and proportionate human being. A detailed account of embryonic development and its various stages will, God willing, be presented in the commentary on verse 12 of Sūrah al-Mu'minūn. When the occasion of revelation (*sha'n-i nuzūl*) stated at the beginning of this Sūrah is kept in view, the purpose of this verse becomes clear. It alludes to the birth of 'Īsā (peace be upon him) and to the beliefs of the Christians: since the Christians themselves acknowledge that Christ (peace be upon him) developed within the womb of his mother and did not bring himself into existence, he is therefore necessarily the creation of a Creator Who fashioned his form and constitution within the realm of the womb in this manner. How then is it conceivable that Christ (peace be upon him) could be God? **"لَآ اِلٰہَ اِلَّا ھُوَ الْعَزِیزُ الْحَکِیمُ"** This statement reaffirms that the true object of worship is none other than the All-Powerful and All-Wise God, Who not only fashions beautiful and varied forms upon a drop of water within the maternal womb, but Whose power and wisdom encompass the entire cosmos. How then can a creature such as Christ (peace be upon him) — a creature who, in every aspect of his existence and throughout every stage of his being, stands in need of Divine power and wisdom — be designated as an object of worship?

In *Tafsīr Nūr al-Thaqalayn* (Vol. 1, p. 313), a tradition is transmitted from Imām Bāqir (peace be upon him) on the authority of *Ma'ānī al-Akhbār*, stating that a number of Jews, accompanied by Ḥayy ibn Akhṭab and his brother, presented themselves before the Prophet of Islam PBUH & His Pure Progeny and, on the basis of the *ḥurūf muqaṭṭa'āt* **(الٓمّ)**, argued that according to the *abjad* numerical system, alif equals one, lām equals thirty, and mīm equals forty — leading to the conclusion that the period of survival of his community would not exceed seventy-one years. In order to dispel their misconception, the Prophet of Islam PBUH & His Pure Progeny responded: "Why do you calculate only **(الٓمّ)** — alif, lām, mīm? Are there not also **(الٓمٓصٓ)**, **(الٓرٰ)**, and other *ḥurūf muqaṭṭa'āt* in the Qur'an? If these letters are intended as an indication of the duration of my community's survival, then why do you not calculate all of them?" — whereas in reality something else altogether is meant by these letters. In any case, it was in connection with this incident that the above-mentioned verse was revealed. In *Tafsīr Fī Ẓilāl al-Qur'ān*, another occasion of revelation (*sha'n-i nuzūl*) is transmitted for this verse, which is consistent in its import with the first. It states that a group of Christians from Najran presented themselves before the Prophet PBUH & His Pure Progeny and sought to exploit the Qur'anic expression **"kalimatu Allāh wa rūḥuh"** as evidence in support of their own position. Their intention was to misappropriate this phrase in defence of their doctrine of the Trinity and their belief in the divinity of Christ (peace be upon him), while simultaneously disregarding those verses which categorically and explicitly negate every form of associate or likeness for God. It was in response to this that the above-mentioned verse was revealed.

This verse mentions the muhkam and mutashabih verses and explains how people of faith and faithless people engage with these verses. To be aware of the deep and profound meanings of the verse, it is necessary for the following points to be clear: (1) What is meant by muhkam and mutashabih verses? The word "muhkam" is actually derived from "ahkam," which means to prohibit. That is why durable and firm things are called "muhkam," because the factors of ruin and destruction are far from them. Clear and definitive matters that repel every opposing possibility are also called "muhkam." Therefore, by ayat muhkamat is meant those verses whose meaning is so clear that there is no room for discussion and debate in their meaning. For example: "قل ھواللہ احد" "لیس کمثلہ شیءٌ" "اللہ خالق کل شیءٌ " "للذّکر مثل حظ الانثیین"۔ And there are thousands of other such verses concerning beliefs, commandments, admonitions, and history, and all of them are "muhkamat." These "muhkamat" are referred to in the Quran as "Umm al-Kitab," meaning these are the verses that can be called the primary reference, the interpreter, and the clarifier of other verses. The word "mutashabih" actually refers to something whose various parts resemble one another. For this reason, sentences and words whose meanings are complex and about which different possibilities sometimes arise are called "mutashabih." By mutashabihat of the Quran, such verses are meant. That is, those verses whose meanings are complex at first glance and in which several possibilities initially appear. However, their meaning becomes clear by paying attention to the muhkamat verses. Although commentators have presented many possibilities regarding "muhkam" and "mutashabih," what we have stated is consistent with the original meanings of both these words, and also in accordance with the occasion of revelation and the narrations that have been reported in the context of this verse in which their interpretation is given. It is also consistent with the verse under discussion itself. Because the aforementioned verse states that self-serving people use the mutashabih verses for their own purposes. It is clear that such people take undue advantage of those very verses which can have multiple interpretations at first glance. This is proof that the meaning of mutashabih is the same as what we have stated above. For mutashabih verses, we present examples of those verses that are related to the attributes of God and the nature of the Hereafter, for example: "ید اللہ فوق ایدیھم" (God's hand is above their hands). This is about the power of God. "واللہ سمیع علیم". – (God is All-Hearing, All-Knowing) This is an indication of Divine knowledge. "و نضع الموازین القسط لیوم القیامة " (Reference: Al-Anbiya: 47) (On the Day of Resurrection, We will set up the scales of justice) This is regarding the means of weighing and measuring deeds. It is clear that God's hand is not in the sense of a specific limb. Similarly, His hearing is not through the means of an ear, nor does He have scales for weighing deeds to which we are accustomed. Rather, all these are indications of the concepts of power, knowledge, and the value of deeds. It is also necessary to mention this point that muhkam and mutashabih have also been used for another meaning in the Quran. At the beginning of Surah Hud, it is said: "کتاب احکمت اٰیٰتہ" In this verse, all the verses of the Quran have been called muhkam, and what is meant by this is that the verses of the Quran are interconnected and linked together. In Surah Az-Zumar, verse 23, it is said: " کتاباً متشابھاً" Meaning, the book whose all verses are mutashabih. Here, by mutashabih, it is meant that the verses of this book are similar to one another in terms of correctness and truth. From what we have said about muhkam and mutashabih, it becomes clear that for a seeker of truth, there is no other way but to place all the verses together to understand the guidance of his Lord. And if, at first glance, some ambiguity or complexity appears in the apparent meaning of some verses, he should remove it by keeping other verses in view and thus reach the reality of those verses. The muhkamat verses are in reality like major highways, and the mutashabihat are like subsidiary and small paths. It is obvious that if a person is ever confused and wandering on small and subsidiary paths, he tries to first reach the main highway and from there, determine his path correctly again. Declaring the muhkamat as Umm al-Kitab also confirms this reality, because the word "umm" in the language means the origin and foundation of everything. The reason for calling a mother "umm" is also this, that she is the root of the family and is also the refuge for the children in times of calamities and difficulties. Therefore, the muhkamat have the status of foundation, root, and mother for the other verses.

Despite the Quran being nur (light), illumination, and truth, a clear discourse that has come for the guidance of all people, why does it contain *mutashabih* (ambiguous) verses, and why are the meanings of some verses so complex that they become a means for mischief-makers to achieve their wrong objectives? This topic is of great importance and demands deep thought and reflection. It is possible that, collectively, the following reasons are the cause and secret behind the *ayat mutashabihat* (ambiguous verses) in the Quran. (i) The words and sentences used in human speech are subject to everyday needs. Therefore, when we step outside the circle of humanity's limited material life and, for example, speak about the Creator of the universe, who is limitless in every aspect, we will see that our words do not serve as a mold or template for these meanings. However, we are compelled to use those same words, even though these words are inadequate and insufficient in various respects. This very insufficiency of words is the source of a significant portion of the Quran's *mutashabihat*. These verses are an example for understanding this concept. ”ید اللّہ فوق ایدیھم“ ”الرحمٰن علی العرش استوٰی“ ”الیٰ ربّھا ناظرة“ The exegesis of these verses will come in its proper place. Expressions like *Sami'* (All-Hearing) and *Basir* (All-Seeing) are also of this category. Their interpretation becomes well-clarified by referring back to the *ayat muhkamat* (clear, decisive verses). (ii) Many realities are connected to the other world or the metaphysical realm. These realities are beyond the horizon of our thought and perception. Due to being confined by the constraints of time and space, we cannot comprehend their depth. Therefore, the inadequacy of our thoughts and the loftiness of the horizon of these meanings is the second reason for some verses being *mutashabih*. An example of this is some of those verses that relate to the Day of Resurrection, etc. This is exactly like a person trying to describe the conditions of this world to a child in the womb. If he cannot speak, it is a great shortcoming, and if he does say something, he will be compelled to express the concepts in a veiled and summarized form, because the listener, in that state, does not have much capacity [to understand]. (iii) One purpose of the *mutashabihat* in the Quran is to engage people's thought and intellect as much as possible and to create intellectual dynamism. Complex intellectual problems are always presented to strengthen the thoughts of thinkers, so that they may engage in maximum reflection, contemplation, research, and inquiry to solve the problems. (iv) Another point regarding the presence of *mutashabihat* in the Quran, which is also supported by the narrations of the Ahl al-Bayt (peace be upon them), is that such verses in the Quran clarify the profound need for divine leaders—the Noble Prophet (PBUH & His Pure Progeny) and his successors. This is so that this intellectual need will compel people to seek them out and to practically accept their leadership. In this way, they would also seek guidance from them in other sciences and for other difficulties. This is exactly like how in textbooks, the explanation of some problems is left to the teacher and instructor, so that the student does not sever his connection with the teacher and thus, under this need, seeks guidance from his thoughts in all matters. In fact, such narrations are an embodiment of the famous will of the Prophet of Islam (PBUH & His Pure Progeny) regarding the Quran: ”انّی تارک فیکم الثقلین کتاب اللہ و اھل بیتی و انھما لن یفترقا حتّیٰ یرد علیّ الحوض“۔ Meaning, "I am leaving among you two weighty things: the Book of Allah and my Ahl al-Bayt (household), and these two will never separate from each other until they reach me at the Pool (of Kawthar) on the Day of Resurrection." (Reference: Mustadrak al-Hakim, Volume 3, Page 48)

Much has been said about the meaning of "ta'wil," but the reality is that the original lexical meaning of "ta'wil" is "to return something." Therefore, bringing any action or matter to its final purpose and goal is called "ta'wil." For example, if a person takes some actions whose real goal is not clear, but in the end, they specify it, this is called "ta'wil." As in the incident of Hazrat Musa (AS) and a knowledgeable man, where the knowledgeable man performed actions during the journey whose purpose was not clear (for example, making a hole in the boat). Hazrat Musa (AS) became distressed by this, but when that knowledgeable man explained his purpose at the end of the journey and said that his objective was to save the boat from a usurping and oppressive king, and further said: "Dhālika ta'wīlu mā lam tasṭi' 'alayhi ṣabrā" This was the purpose over which you could not have patience (Reference: Al-Kahf, 82). Similarly, if a person sees a dream whose outcome is not clear, and then he asks someone or its interpretation becomes known to him by witnessing a scene, this is called ta'wil. As when Hazrat Yusuf (AS) saw the famous dream, when it manifested in the external world and, according to the terminology, returned to its culmination, he (AS) said: "Hādhā ta'wīlu ru'yāya min qabl" This is the culmination and result of the dream which I had seen before. (Reference: Yusuf, 100). In this way, when a person says something in which specific meanings and secrets are hidden, its real objectives will be called "ta'wil." In the verse under discussion, this is also what is meant by "ta'wil," meaning that there are some verses in the Quran whose meanings and secrets are profound. However, people with deviant thoughts and corrupt motives fabricate incorrect interpretations and meanings for it and use it to keep themselves or others heedless. Based on this, what is meant by "ibtighā'a ta'wīlih" is that they want to present the "ta'wil" of the verse in a way other than its original form, "ibtighā'a ta'wīlih 'alā khilāf al-ḥaqq" (seeking its ta'wil contrary to the truth). As we have read in the verse's occasion of revelation, some Jews took undue advantage of the Quran's disconnected letters (huroof-e-muqatta'at) and interpreted them to mean that the duration of the religion of Islam is short. Similarly, the Christians began to argue for the divinity of Hazrat Isa (Jesus) from "Rūḥun minhu" (a spirit from Him). All these things fall under the concept of "ta'wil without right" and diverting the verse towards an unreal and wrong goal and purpose.

This expression occurs in two places in the Holy Qur'an: first in the present location, and second in Sūrah al-Nisā', verse 162, where it is stated: **"لٰکِنِ الرَّاسِخُونَ فِی الْعِلْمِ مِنْھُمْ وَالْمُؤْمِنُونَ یُؤْمِنُونَ بِمَا اُنْزِلَ اِلَیْکَ وَمَا اُنْزِلَ مِنْ قَبْلِکَ"** *"But those among the People of the Book who are firmly grounded in knowledge, and the believers, have faith in what has been revealed to you and what was revealed before you."* The lexical meaning of this expression indicates that it refers to those who are firmly established and possessed of considered judgment in knowledge and learning. The term carries a broad signification that encompasses all scholars and intellectuals; however, among them there exist certain distinguished individuals endowed with a particular luminosity and enlightenment who naturally constitute the foremost referents of this expression, and toward whom attention is first directed whenever the term is employed. The reason why, in several traditions, **"rāsikhūn fī al-'ilm"** has been interpreted as referring to the Prophet of Islam PBUH & His Pure Progeny and the Imāms of Guidance (peace be upon them) is precisely this. As has been stated on numerous occasions, the verses and expressions of the Qur'an possess broad and encompassing significations; accordingly, their foremost referents are always those individuals possessing extraordinary and exceptional capacity for that meaning — to the extent that in some exegetical contexts only their names appear. A tradition transmitted in *Uṣūl al-Kāfī* from Imām Bāqir (peace be upon him) or Imām Ṣādiq (peace be upon him) states: *"The Messenger of God PBUH & His Pure Progeny was the most eminent among the rāsikhūn fī al-'ilm. He was acquainted with the interpretation (ta'wīl) and the occasion of revelation (tanzīl) of everything God revealed to him. God did not reveal anything to him without also teaching him its interpretation, and his successors (awṣiyā') are likewise acquainted with all the interpretation and revelation of the Qur'an."* Numerous further traditions on this subject are found in *Uṣūl al-Kāfī* and other works of ḥadīth, which the authors of *Nūr al-Thaqalayn* and *al-Burhān* have compiled under this verse. As already stated, wherever the Prophet of Islam PBUH & His Pure Progeny and the Imāms of Guidance (peace be upon them) are specifically identified as the referents of **"rāsikhūn fī al-'ilm"**, this does not negate the broader signification of the expression. It is for this reason that Ibn 'Abbās is reported to have said: *"I too am among the rāsikhūn fī al-'ilm."* Naturally, each individual will be acquainted with the esoteric dimensions and interpretations of the Qur'an commensurate with his own level of knowledge. Those whose knowledge derives from the boundless knowledge of God are undoubtedly acquainted with all the secrets and interpretations of the Qur'an, while others have access to only some of its mysteries. At this point, exegetes and scholars engage in an important discussion: namely, whether **"al-rāsikhūn fī al-'ilm"** constitutes the beginning of an independent clause, or whether it is connected by way of conjunction (*'aṭf*) to **"illā Allāh"**. In other words, the question is whether the meaning of the verse is: *"None knows the interpretation of the Qur'an except God and the rāsikhūn fī al-'ilm"* or whether its import is: *"Only God knows the interpretation of the Qur'an; as for the rāsikhūn fī al-'ilm, they say: although the interpretation of the ambiguous verses is unknown to us, we nonetheless submit to them and affirm that they are all from our Lord."* Proponents of both views have advanced evidence in support of their respective positions. However, what is consistent with the internal evidence of the verse and with the well-known traditions is that **"al-rāsikhūn fī al-'ilm"** is conjoined to **"Allāh"** and forms part of a single connected clause, for the following reasons: **First**, it is highly implausible that the Qur'an should contain certain verses whose mysteries are known to none other than God. The question naturally arises: were these verses not revealed for the edification and guidance of humanity? If so, how could it be possible that the Prophet PBUH & His Pure Progeny himself — upon whom the Qur'an was revealed — should remain unaware of their meanings and interpretation? This would be analogous to a person composing a book certain passages of which none other than the author himself could comprehend. **Second**, the late Ṭabarsī states in *Majma' al-Bayān*: "It has never been observed that exegetes and Islamic scholars have refrained from engaging in the interpretation of any verse and declared it to be among those whose true meaning none but God knows. On the contrary, all scholars have consistently endeavored to discover the mysteries and meanings of the Qur'an." **Third**, if the intent were that the rāsikhūn fī al-'ilm submit to that which they do not know, it would have been more appropriate to designate them as *rāsikhūn* in faith rather than in knowledge — for being firmly grounded in knowledge is consistent with being acquainted with the interpretation of the Qur'an, not with being unacquainted with it and submitting to it in ignorance. **Fourth**, the numerous traditions transmitted in exegesis of this verse uniformly support the view that the **"rāsikhūn fī al-'ilm"** are precisely those who are acquainted with the interpretation of the Qur'anic verses. In light of these arguments, it may be concluded that the conjunction refers to the word **"Allāh"**, and that **"wa al-rāsikhūn fī al-'ilm"** does not constitute the commencement of a new clause. What remains is a sentence from the *Khuṭbah al-Ashbāḥ* of *Nahj al-Balāghah* which appears to indicate that the rāsikhūn fī al-'ilm are unacquainted with the interpretation of the verses and acknowledge their own incapacity: **"وَاعْلَمْ اَنَّ الرَّاسِخِینَ فِی الْعِلْمِ ھُمُ الَّذِینَ اَغْنَاھُمْ عَنِ اقْتِحَامِ السُّدَدِ الْمَضْرُوبَةِ دُونَ الْغُیُوبِ الْاِقْرَارُ بِجُمْلَةِ مَا جَھِلُوا تَفْسِیرَہُ مِنَ الْغَیْبِ الْمَحْجُوبِ"** *"Know that the rāsikhūn fī al-'ilm are those whom acknowledgment of the totality of what they do not know regarding the interpretation of the concealed unseen has rendered needless of forcing their way through the barriers set before the mysteries of the unseen."* *(Ref: Nahj al-Balāghah, Khuṭbah 90)* This passage appears inconsistent with certain traditions transmitted from Amīr al-Mu'minīn (peace be upon him) himself, in which he conjoins **"rāsikhūn fī al-'ilm"** to **"Allāh"** and characterizes them as being acquainted with the interpretation of the Qur'an. Furthermore, it does not accord with the arguments presented above. *(Ref: Tafsīr Nūr al-Thaqalayn, Vol. 1, p. 35)* It is therefore necessary to interpret this sentence from the *Khuṭbah al-Ashbāḥ* in a manner that does not conflict with the other sources at our disposal. *(In fact, this sentence from Nahj al-Balāghah attests to the greatness of the rāsikhūn fī al-'ilm, indicating that on the basis of their knowledge they perceive the vastness of God's knowledge and acknowledge their own incapacity before it. It is therefore correct to say that this sentence does not lend support to any supposed Qur'anic meaning that the rāsikhūn fī al-'ilm are unacquainted with the interpretation of the Qur'an. — Translator)*

From the foregoing discussion in the exegesis of the verse under consideration, it becomes evident that the verses of the Qur'an are of two kinds: **1.** The first category comprises those verses whose meaning is so clear and manifest that there exists absolutely no scope for their denial, forced reinterpretation, or misappropriation. These are termed *muḥkamāt* (the unambiguous verses). **2.** The second category comprises those verses that deal with subjects of an elevated nature, or that address realms beyond our comprehension — such as the world of the unseen (*'ālam al-ghayb*), the realm of resurrection and gathering, the attributes of God, and similar matters. The apprehension of the true meaning, esoteric dimensions, and innermost reality of these verses requires a specific and specialized body of knowledge. These are termed *mutashābihāt* (the ambiguous verses). Deviant and wayward individuals generally endeavor to exploit the *mutashābihāt* for illegitimate purposes, subjecting them to interpretations contrary to truth in order to sow discord among the people and lead them astray from the path of righteousness. God Almighty and the rāsikhūn fī al-'ilm, however, are acquainted with the mysteries of these verses and expound them before the people. In the light of their vast knowledge, they comprehend the *mutashābihāt* just as they comprehend the *muḥkamāt*, and on this basis they submit before all of them and declare that all verses are from their Lord — for all verses, whether *muḥkam* or *mutashābih*, are clear and manifest before their knowledge and understanding. **"یَقُولُونَ اٰمَنَّا بِہٖ کُلٌّ مِّنْ عِنْدِ رَبِّنَا"** Being firmly grounded in knowledge causes a person to become increasingly acquainted with the mysteries of the Qur'an. Those who occupy the foremost rank in knowledge and learning — namely, the Prophet PBUH & His Pure Progeny and the Imāms of Guidance (peace be upon them) — are acquainted with all its mysteries, while others possess knowledge of certain aspects commensurate with their own level of scholarship and excellence. It is for this reason that scholars too remain in constant pursuit of acquiring the mysteries of the Qur'an from the divinely appointed teachers. **"وَمَا یَذَّکَّرُ اِلَّا اُولُوا الْاَلْبَابِ"** This statement indicates that these truths are apprehended only by those possessed of reason and intellect, and endowed with the capacity for reflection and discernment. It is they who understand why both *muḥkam* and *mutashābih* verses exist in the Qur'an, and it is they who understand that the meanings of the *mutashābih* verses are to be determined by reference to the *muḥkam* verses. It is for this reason that a tradition is transmitted from Imām 'Alī ibn Mūsā (peace be upon them both), in which he states: **"مَنْ رَدَّ مُتَشَابِہَ الْقُرْآنِ اِلیٰ مُحْکَمِہٖ ھُدِیَ اِلیٰ صِرَاطٍ مُسْتَقِیمٍ"** *"Whoever refers the ambiguous verses of the Qur'an back to its unambiguous verses has been guided to the straight path."* *(Ref: Tafsīr Ṣāliḥī, commentary on the verse under discussion)*

See ayat 9 for tafseer.

It is possible that the ambiguous verses (*mutashābihāt*) and their true mysteries and subtleties may become a source of stumbling for people. Accordingly, the believers, the rāsikhūn fī al-'ilm, and those possessed of reflection and discernment, in addition to drawing upon their intellectual resources to comprehend the true meaning of these verses, also seek the refuge and support of their Lord. These two verses, transmitted on the authority of the rāsikhūn fī al-'ilm, make clear the reality that those who are firmly grounded in knowledge, well-informed, and endowed with the capacity for reflection and discernment perpetually safeguard their hearts and souls so that they do not incline toward deviant paths, and they seek God's assistance in this endeavor. For many individuals have been overcome by intellectual pride and arrogance and have become lost in crooked paths — they have forgotten the greatness of the Creator, the reality of their own creaturely nature, and the limitations of their knowledge, and have consequently been deprived of their Lord's guidance. The believers and those possessed of reflection and discernment, however, declare: **"رَبَّنَا لَا تُزِغْ قُلُوبَنَا"** *(Our Lord, do not cause our hearts to deviate.)* Furthermore, nothing is more efficacious than belief in the resurrection (*ma'ād*) and the Day of Judgement for regulating one's thoughts and opinions. The rāsikhūn fī al-'ilm maintain their intellectual equilibrium through their belief in both the Origin (*mabda'*) and the Return (*ma'ād*). They abstain from extreme tendencies and unbridled impulses, for these constitute the very causes of deviation. In this manner, through a sound and rigorous critical intellect, they perceive the correct path and traverse it. Indeed, it is precisely such individuals who are capable of deriving full benefit from the Divine verses. In reality, the first verse points to their perfect faith regarding the Origin (*mabda'*), while the second verse expresses their firm conviction regarding the Resurrection (*ma'ād*).

See ayat 11 for tafseer.

In the preceding verses, the attitudes of the disbelievers, the hypocrites, and the believers toward the *muḥkam* and *mutashābih* verses were expounded. It is now declared: if the obstinate disbelievers suppose that their wealth, possessions, and progeny can deliver them in the next world, they are gravely mistaken. While these things may, in this world, temporarily serve a person in the face of certain adversities, they carry no weight whatsoever before the Lord — neither in this world nor in the next. They ought not, therefore, to become a cause for arrogance or the emboldening of sinful conduct. At the conclusion of the verse, it is stated that they shall be seized by a consuming fire of which they themselves shall serve as fuel: **"وَاُولٰٓئِکَ ھُمْ وَقُودُ النَّارِ"** *(and they are the fuel of the fire)*. The foregoing expression indicates that the flames of the fire of Hell shall arise from within the very existence of the sinners — it is their own being that shall ignite them, and nothing else. There are, however, certain other verses in which it is stated that the fuel of Hell shall consist of stones in addition to the sinners themselves. Yet, as has already been noted in the first volume in the commentary on verse 24 of Sūrah al-Baqarah, it is possible that by "stones" the idols which they used to fashion from stone are intended. In this manner, the fire of Hell shall blaze forth as flames from their very existence, from their false deeds, and from their fabricated objects of worship.

The word *da'b* is originally employed in the sense of "persisting and continuing in a course of conduct," and is also used to convey the meaning of "any sustained practice or habitual disposition." In the second of the aforementioned verses, the condition of the disbelievers of the Prophet's PBUH & His Pure Progeny era is likened to the entrenched and persistent conduct and character of the people of Pharaoh and the nations that preceded them. Those peoples used to deny the signs of God, and God seized them on account of their sins, so that they were afflicted with severe punishment and chastisement in this very world. This is in reality a warning to the obstinate disbelievers of the Prophet's PBUH & His Pure Progeny time to reflect upon the fate of the people of Pharaoh and the nations before them and to take stock of their own conduct. While it is true that God is the Most Merciful of the merciful, He is likewise, in His appropriate capacity and for the purpose of the moral rectification of His servants, severe in punishment. The boundless mercy of the Lord ought not, therefore, to become a cause of arrogance and pride for anyone. The use of the word *da'b* further implies, incidentally, that this erroneous posture of obstinacy in the face of truth and the denial of the Divine signs had become an ingrained habit and disposition for them — which is precisely why they were warned of severe punishment and chastisement. For as long as sin and transgression have not become an established habit and customary way of life for a person, his return to the right path is relatively easy and his punishment comparatively less severe. However, once sin penetrates deeply into the human constitution, return becomes difficult and the punishment correspondingly grave. How fitting it would be, therefore, if the sinful disbelievers — while considerable time has not yet elapsed — were to turn back from their erroneous path.

Following the Battle of Badr and the victory of the Muslims therein, certain Jews began to say: "The unlettered Prophet (*nabī al-ummī*) whose attributes we have read in our religious scripture, the Torah — that he shall not be vanquished in any battle — is indeed this very Prophet." Thereupon certain others among them said: "Do not be hasty; let another battle and some further event come to pass, and then render your judgment." When the Muslims suffered defeat at the Battle of Uḥud, they declared: "By God, this is not the Prophet whose glad tidings have been given in our scripture." Following this event, not only did they fail to embrace Islam, but their attitude hardened further and they distanced themselves even more from the Muslims — to the extent that they broke the treaty of non-aggression they had concluded with the Messenger of God PBUH & His Pure Progeny before its stipulated term had expired. Sixty of their horsemen, in the company of Ka'b ibn al-Ashraf, proceeded to Mecca, concluded an alliance with the polytheists for the purpose of waging war against Islam, and returned to Medina. It was during this period that the above-mentioned verse was revealed, delivering to them a decisive and crushing response, declaring that they should draw their conclusions from the ultimate outcome of affairs, and making known to them that they would all be overcome and vanquished.

In this verse, God Almighty explicitly gave glad tidings to His Prophet PBUH & His Pure Progeny that he would prevail over all his enemies, and the disbelievers were informed that they would suffer defeat and be vanquished in this world, and that their fate in the next world would likewise be most grievous. When the occasion of revelation (*sha'n-i nuzūl*) is considered, it becomes evident that this verse was revealed after the Battle of Uḥud — at a time when the Muslims had apparently lost their strength and influence, while the enemies of Islam had, through their mutual alliances and agreements, acquired a formidable and visible power. In such circumstances, the explicit prophecy conveyed through the words **"sa-tughalbūn"** (*"you shall soon be overcome"*) constitutes a clear and categorical prediction regarding the immediate future. This verse may therefore be counted among those that exemplify the inimitability (*i'jāz*) of the Qur'an, for it contains an unambiguous pronouncement regarding future events — and this at a time when the triumph of the Muslims over the disbelievers and the Jews was by no means apparent or assured. Not much time elapsed before the truth of the verse was vindicated: the Jewish tribes of Banū Qurayẓah and Banū al-Naḍīr of Medina were defeated and annihilated; their most significant stronghold of power was eliminated at the Battle of Khaybar; and the polytheists of Mecca, following the Conquest, were vanquished once and for all.

This verse was revealed in connection with the circumstances of the Battle of Badr. As the exegetes have stated, the number of Muslims at the Battle of Badr was three hundred and thirteen, among whom seventy-seven were Muhājirūn and two hundred and thirty-six were Anṣār. The standard of the Muhājirūn was held by 'Alī (peace be upon him), while the standard-bearer of the Anṣār was Sa'd ibn 'Ubādah. For this momentous engagement, the Muslims possessed only seventy camels, two horses, six coats of mail, and eight swords. The enemy force, on the other hand, numbered more than one thousand, was equipped with abundant and comprehensive weaponry, and possessed one hundred horses. In this battle, twenty-two Muslims attained martyrdom — fourteen from among the Muhājirūn and eight from among the Anṣār. Seventy of the enemy were killed and a further seventy were taken prisoner. In this manner, victory was granted to the Muslims and they returned to Medina in a state of complete and decisive triumph. The verse under consideration sets forth one particular dimension of the event of Badr.

In the preceding verses, the disbelievers were admonished not to be rendered arrogant by their wealth and abundance and numerical strength. In this verse, a living testimony to that admonition is presented, and they are invited to draw a lesson of warning and instruction from the momentous historical event of Badr. **"قَدْ کَانَ لَکُمْ اٰیَةٌ فِی فِئَتَیْنِ الْتَقَتَا"** Why do they not take heed from the fact that a small army, devoid of military equipment yet composed of men of firm faith, prevailed over a force many times its size and abundantly equipped with the means of war? Had wealth, material resources, and numerical superiority been capable of exerting influence without faith, they would surely have demonstrated their effect at the Battle of Badr — yet the outcome there was precisely the opposite. **"یَرَوْنَھُمْ مِثْلَیْہِمْ رَاْیَ الْعَیْنِ"** In this portion of the verse it is stated that on the battlefield, the disbelievers perceived the believers as being greater in number than their actual strength — that is, if the Muslims numbered 313, they appeared to be more than six hundred. *(Explanatory Note: This interpretation is based on the view that "yarawn" refers to the disbelievers and the pronoun "hum" refers to the Muslims, which constitutes the most evident meaning of the verse, although exegetes have also mentioned other possibilities regarding the referents of the pronouns.)* This was divine assistance for the triumph of the Muslims, for God aids His striving and believing servants in numerous ways. This is also explicable from an outward and natural perspective: when the battle commenced, the Muslims delivered devastating blows to the enemy, being as they were fortified by the power of faith and Islamic discipline. Upon witnessing this, the enemy became so overawed and terror-stricken that they concluded the Muslims possessed a force twice as large as had initially confronted them and had now taken command of the battlefield with twice their original strength — whereas before the commencement of hostilities, the enemies of Islam could not have even imagined such an outcome, and the Muslims had appeared to them as even fewer than their actual number. This truth is also alluded to in verse 44 of Sūrah al-Anfāl, which corroborates the foregoing interpretation: **"وَاِذْ یُرِیکُمُوھُمْ اِذِ الْتَقَیْتُمْ فِی اَعْیُنِکُمْ قَلِیلاً وَیُقَلِّلُکُمْ فِی اَعْیُنِھِمْ لِیَقْضِیَ اللهُ اَمْراً کَانَ مَفْعُولاً"** *"Remember when at the time of your encounter God showed them to be few in your eyes — so that you would not be deterred from this battle whose outcome was their defeat — and showed you to be few in their eyes — so that your hearts would not falter in this historic and decisive engagement. But when the battle began, the situation was transformed: the Muslims appeared to the enemy as greater in number than they actually were, and this was one of the factors contributing to the enemy's defeat."* A detailed discussion of the historic Battle of Badr will, God willing, be presented in the commentary on verses 41 to 45 of Sūrah al-Anfāl. **"وَاللهُ یُؤَیِّدُ بِنَصْرِہٖ مَنْ یَشَاءُ"** This statement alludes to the truth that God grants dominance and success to whomsoever He wills. However, as has been stated on numerous occasions, the Divine will does not operate without reason or foundation; rather, it is always accompanied by wisdom and purpose, and is circumscribed within the limits of human worthiness — that is, only those who are deserving of Divine support receive it. It is noteworthy that in the historic event of Badr, the Divine support and the triumph of the Muslims manifested on two levels: military and logical. The military triumph consisted in a small army, lacking in equipment, prevailing over a force that was many times its size and possessed of overwhelming resources. The logical triumph, on the other hand, consisted in the fact that God had explicitly informed the Muslims of their impending victory before the battle had even taken place. **"إِنَّ فِی ذَلِکَ لَعِبْرَةً لِاُوْلِی الْاَبْصَارِ"** At the conclusion of the verse it is declared that those who possess the eye of discernment and perceive realities correctly recognize and acknowledge this triumph of the believers in the awareness that the true and ultimate capital of all success and achievement is faith — and faith alone — and they accordingly derive from it a lesson of profound instruction and admonition.

In the preceding verses it was established that the true capital of the human being is faith, and not wealth, abundance of progeny, or numerical strength. The present verse now points to the reality that spouse, children, and material wealth constitute the resources of this world's material life — they are not the true purpose and ultimate goal of human existence. While it is correct that the path to spiritual and moral felicity cannot be traversed without these means, there is a fundamental distinction between utilizing them as instruments along this path and, on the other hand, becoming attached to them and venerating them as ends in themselves rather than as means. This verse contains several noteworthy points which are elaborated upon below.

**"زُیِّنَ لِلنَّاسِ حُبُّ الشَّہَوَاتِ"** *(Explanatory Note: "Shahawāt" is the plural of "shahwah," meaning "intense attachment and inclination toward something." In the above verse, however, "shahawāt" is employed in the sense of "mushtahayāt" — that is, those things toward which attraction and inclination exist.)* This clause appears in the passive voice and declares: attachment to and love of spouses, children, and wealth has been made to appear pleasing and desirable in the eyes of people. The question naturally arises: who is it that has rendered these things pleasing and adorned them in the eyes of humanity? Some exegetes hold the view that it is Satanic desire and passion that makes these things appear attractive in human eyes, citing verse 24 of Sūrah al-Naml in support: **"زَیَّنَ لَھُمُ الشَّیْطَانُ اَعْمَالَھُمْ"** — *"Satan made their deeds appear fair to them"* — along with other similar verses. This line of reasoning, however, does not appear sound, for the verse under discussion is not concerned with deeds but rather with wealth, women, and progeny. The correct interpretation of the verse appears to be that it is God Himself Who is the adorner, having deposited this disposition within human nature and constitution — for it is God Who engenders within the human being the love of progeny and material wealth, in order to test him, grant him perfection and development, and advance him along the path of moral cultivation. As the Holy Qur'an states: **"إِنَّا جَعَلْنَا مَا عَلَی الْأَرْضِ زِینَةً لَّھَا لِنَبْلُوَھُمْ أَیُّھُمْ أَحْسَنُ عَمَلاً"** *"We have made all that is on the earth an adornment for it, in order to test which of them is best in conduct."* — that is, this love and attachment is to be utilized solely for the purposes of felicity, moral reform, and constructive endeavor, and not employed as an instrument of sedition, corruption, and destruction. *(Ref: al-Kahf: 7)* It is worth noting that the present verse mentions spouses and progeny before all else. Contemporary psychologists likewise affirm that the sexual dimension constitutes one of the most powerful instincts and innate drives of the human being. Both the history of humanity and the present age attest to the fact that many of the upheavals of human society have their source in the storms arising from this very human desire. It is also necessary to note that the verse under discussion, and other similar verses, do not censure moderate love and attachment toward spouses, children, and material wealth — for the advancement of spiritual and moral purposes and objectives is not possible without material foundations. Furthermore, the law of the *sharī'ah* can never stand in contradiction to the law of nature, and the law of nature is not in itself blameworthy. What is, however, censurable is such love and attachment as reaches the extreme of excess — in other words, when it assumes the character of veneration and worship.

"Zuyyina linnāsi ḥubbush shahawāt"______ (Explanatory note: "Shahawāt" is the plural of "shahwah," which means to have an intense attachment and connection to something. However, in the above verse, "shahawāt" is used in the sense of "mushahhayāt," and "mushahhayāt" are those things in which there is attachment and connection.) ___ This sentence is in the passive voice. It says: Attachment to and love for spouses, children, and wealth have been made pleasing in the sight of people. Here, the question arises: who is the one who makes them pleasing and adorns them in the eyes of people? The view of some commentators is that it is satanic desires and lust that make these things pleasing in their sight. They argue based on verse 24 of Surah An-Naml, in which it is stated: "Zayyana lahumush shaitaanu a'maalahum." And Satan made their deeds fair-seeming to them. There are other such verses as well. However, this reasoning does not seem correct because the verse under discussion is not about "actions" (a'māl). Rather, it is about wealth, women, and children. The correct interpretation of the verse appears to be that the one who adorns is God Himself, and He has placed this power within human nature and disposition. Because it is God who creates the love for children and wealth in man in order to test him, grant him perfection and development, and lead him forward on the path of spiritual training. As it is in the wise Quran: "Innā ja'alnā mā 'alal ardi zīnatan lahā linabluwahum ayyuhum ahsanu 'amalā.": We have made all the things on earth as an adornment for them so that their moral training may take place, meaning they should benefit from this love and attachment only for felicity, reform, and construction, and not use them for tribulation, corruption, destruction, and ruin. (Reference: Al-Kahf: 7) It is noteworthy that in the verse under consideration, spouses and children are mentioned first. Today's psychologists also say that the sexual aspect is one of the strongest instincts and internal drives of man. Human history and the present era also confirm that the source of many social incidents were the storms arising from this human desire. It is also necessary to mention this point that the verse under discussion and other such verses do not condemn moderate love and attachment for spouses, children, and wealth. Because progress towards spiritual and otherworldly purposes and goals is not possible without material means. Furthermore, the law of Sharia can never be contradictory to the law of nature, and the law of nature is not condemnable. Yes, however, such love and affection that reaches the level of excess—in other words, becomes worship and adoration—is condemnable.

*Matā'* refers to something that a person enjoys, and *hayāt al-dunyā* means the lowly life. Based on this, the meaning of "matā' al-hayāt al-dunyā" would be that if a person loves these six matters as a primary objective and does not consider them a means in the path of life, then they have consigned themselves to the lowly life. The worldly life (lowly life) is, in fact, an allusion to the evolution and perfection of this life. In this way, the life of this world becomes the first stage. For this reason, at the end of the verse, pointing towards that which awaits the most exalted human, it has been said: ”و اللہ عندہ حسن الماٰب“ That is, the excellent final return is with God.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

The first of these verses elucidates the paths of ascent toward human perfection and development — a theme to which allusion had already been made at the conclusion of the preceding verse. This verse declares: shall We inform you of that which is superior to and transcends the limited, material, and base life of this world? It is the life of the eternal realm, which awaits the God-fearing and self-restrained, wherein all the bounties of this world are present but in a more perfect form, purified of all deficiency and imperfection. There, gardens exist beneath whose trees — unlike in this world — water flows perpetually and without cessation: **"جَنَّاتٌ تَجْرِی مِنْ تَحْتِہَا الْاَنْہَارُ"**. The bounties of this world pass away with great swiftness and are impermanent, whereas the bounties of that realm are eternal: **"خَالِدِینَ فِیہَا"**. The spouses of that realm, unlike the women of this world, shall be pure in both body and soul, free from all impurity and moral blemish: **"وَاَزْوَاجٌ مُطَہَّرَة"**. All these things await the God-fearing, and surpassing even all of these are the spiritual bounties that lie beyond all imagination and conception, expressed in the verse by the words **"وَرِضْوَانٌ مِنَ اللهِ"** — that is, the pleasure and good-pleasure of God. It is noteworthy that the verse commences with **"a-unabbiukum"** — meaning "shall I inform you?" On one hand, this interrogative construction solicits a response from the wakeful and receptive nature of the human being, so that its impact upon the listener may be all the more profound and penetrating. On the other hand, this word is derived from the root *anbā'* and is employed in the sense of conveying information — a word that is generally reserved for matters of the utmost importance and significance deserving of attention. In reality, the Qur'an in this verse informs the believers that if they abstain from illicit pleasures, rebelliousness, and sinful desire, this by no means implies the deprivation of pleasure — for not only may they attain lawful pleasure along the path of felicity in this world, but they shall likewise partake of the pleasures of the next world, which, while analogous to those of this world, are at once of a higher order and entirely free from deficiency and imperfection.

Some hold the view that material pleasures are confined exclusively to this world and that no trace of them shall exist in the next, and that the references in Qur'anic verses to the gardens of Paradise, its various fruits, flowing waters, and excellent spouses are all metaphorical allusions to a series of spiritual stations and rewards — expressions employed in accordance with the principle: **"کلِّم الناسَ علیٰ قدر عقولھم"** — that is, "address people according to the level of their understanding." The response to this view is that once the bodily resurrection (*ma'ād-i jismānī*) has been established on the basis of numerous explicit Qur'anic verses, it necessarily follows that the bounties of the next world must correspond to both the corporeal and spiritual requirements of the human being — albeit at a manifestly superior level. It is, in fact, noteworthy that this very verse alludes to both dimensions: it contains a reference to the bodily resurrection as well as an allusion suited to the soul and the resurrection of souls. Those who interpret all the bounties of the next world as metaphors for spiritual recompense are, in effect, resorting to forced allegorical interpretation (*ta'wīl*) of the apparent meanings of Qur'anic verses, and have altogether lost sight of the bodily resurrection and its necessary concomitants. **"وَاللهُ بَصِیرٌ بِالْعِبَادِ"** — God observes the condition of His servants. It is possible that this statement alludes to the reality that God Almighty is fully aware of the needs of the human body in the next world and shall fulfill those needs in the most excellent manner. --- **"الَّذِینَ یَقُولُونَ رَبَّنَا اِنَّنَا..."** The preceding verse established that the God-fearing shall be abundantly endowed with the bounties of the next world. In this verse and the one that follows, six prominent qualities of the God-fearing are set forth by way of introduction: **1.** They are wholeheartedly and attentively oriented toward their Lord, their hearts illuminated by faith. For this reason they feel the weight of their responsibilities acutely and stand in fear of the punishment of their sins. They seek God's forgiveness for their transgressions and earnestly desire deliverance from the Fire: **"فَاغْفِرْلَنَا ذُنُوبَنَا وَقِنَا عَذَابَ النَّارِ"**. **2.** They exercise patience and steadfastness in their affairs and carry them through to completion. They abstain from sin and confront individual and collective difficulties with resolute fortitude: **"الصَّابِرِینَ"**. **3.** They speak the truth and are possessed of upright character; they act in accordance with what they sincerely believe in their hearts and remain far removed from hypocrisy, falsehood, deception, and treachery: **"وَالصَّادِقِینَ"**. **4.** They perpetually manifest humility and submissiveness in the path of servitude and worship of God: **"وَالْقَانِتِینَ"**. *(Explanatory Note: qunūt signifies both humble submission before God and continuity and perseverance in obedience and worship.)* **5.** They expend in the way of God not merely their material wealth but all the material and spiritual bounties at their disposal, thereby remedying collective and social difficulties and afflictions. **6.** In the hour before dawn — when an atmosphere of tranquility and singular purity and clarity pervades all places, when the heedless are sunk in the sleep of negligence, when the tumult and clamor of the entire world has fallen silent, and when the true values of existence are becoming manifest in the thoughts and living hearts of the men of God — they rise for the remembrance of God, seek forgiveness and pardon in His majestic presence, become absorbed in the radiance and glory of the Lord, and every particle of their being resonates in unison with the melody of divine unity: **"وَالْمُسْتَغْفِرِینَ بِالْاَسْحَارِ"**. In the exegesis of this verse, a tradition is transmitted from Imām Ṣādiq (peace be upon him) in which he states: "Whoever recites **"Astaghfiru Allāha rabbī wa atūbu ilayh"** seventy times in the Witr prayer and maintains this practice consistently for one year, God Almighty shall count him among those who seek forgiveness at the hour before dawn — **"وَالْمُسْتَغْفِرِینَ بِالْاَسْحَارِ"** — and shall assuredly bestow upon him His pardon and forgiveness."

The word *saḥar* (rhyming with *bashar*) originally carries the meaning of "concealment and hiddenness." The final portion of the night is designated *saḥar* because a particular quality of concealment and obscurity prevails over all things at that hour. The word *siḥr* (rhyming with *shi'r*) likewise derives from the same root. The practitioner of magic is termed *sāḥir* because his acts are designated *siḥr* on account of their secrets being concealed from others. The Arabs also occasionally apply the word *saḥar* to the respiratory tract of both human beings and animals, again on account of the concealed nature of its interior. The question naturally arises: why, among all the hours of the day and night, is only the hour of *saḥar* specifically mentioned, given that repentance and seeking forgiveness before the Divine Presence is desirable at all times? The reason is that *saḥar* is that hour when tranquility, repose, and silence prevail; worldly occupations are suspended; and following rest, a state of renewed vitality and freshness comes into being. This condition and atmosphere renders the human being maximally receptive and prepared for repentance and turning toward God. This reality may be readily understood through direct experience — to the extent that many scholars and intellectuals specifically choose this hour for engaging with difficult intellectual problems, for the lamp of human thought and spirit burns more brightly and luminously at the hour of *saḥar* than at any other time. Since the essential spirit of worship and seeking forgiveness is attentiveness and the presence of the heart (*ḥuḍūr-i qalb*), worship and supplication performed in the moments of *saḥar* are of incomparably greater worth and value.

In this verse, the foremost testimony is that of God Himself regarding the oneness of His Divine essence, followed by the testimony of the angels, and then the testimony of scholars, intellectuals, and those who, by the light of knowledge and reflection, perceive and attend to the realities of the world. **"شَہِدَ اللهُ اَنَّہُ لاَ إِلَہَ إِلاَّ ہُوَ وَالْمَلاَئِکَةُ وَاُوْلُوا الْعِلْمِ"** At this juncture, several matters warrant careful attention.

The testimony of God Almighty is to be understood as practical and existential testimony rather than verbal — that is, God Almighty created the universe, established within it a single unified order, and ordained that His laws be uniform throughout. This singular, coherent, and internally consistent system itself indicates that the Creator and Sustainer of this world is not more than one, and that all created beings have one and the same source and origin. The creation of a single unified order thus constitutes in itself a testimony to the oneness and uniqueness of the Divine essence. The testimony of the angels and the scholars, on the other hand, is verbal in character, for each of them acknowledges this truth through speech appropriate to their respective station. There are numerous other examples in the Qur'anic verses of a single word carrying different meanings in different contexts — for instance: **"إِنَّ اللهَ وَمَلاَئِکَتَہُ یُصَلُّونَ عَلَی النَّبِیِّ"** — *"Verily God and His angels send blessings upon the Prophet."* *(al-Aḥzāb: 56)* In this verse, the sending of blessings (*ṣalāh*) on the part of God carries a different meaning from the sending of blessings on the part of the angels: from God it signifies the bestowal of divine mercy, while from the angels it signifies the petition and invocation of mercy. It should be noted, however, that the testimony of the angels also has a practical dimension that distinguishes it, for they worship God alone and submit themselves before no other object of worship whatsoever.

In grammatical terminology, *shahida* is the verb, *Allāh* is its subject, and *qā'iman bi'l-qisṭ* is the circumstantial qualifier (*ḥāl*) — signifying that God Almighty bears witness to His own oneness in the manner of maintaining justice throughout the universe. This clause is in reality the very proof of His testimony, for the truth of justice consists in the fact that the middle and straight path is always singular and cannot be more than one. As stated in verse 153 of Sūrah al-An'ām: **"إِنَّ اللهَ ھٰذَا صِرَاطِی مُسْتَقِیماً فَاتَّبِعُوہُ وَلاَ تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِکُمْ عَنْ سَبِیلِہِ"** *"This is My straight path, so follow it, and do not follow other paths lest they lead you astray from His path."* In this verse, the path of God is mentioned in the singular, while the deviant and erroneous paths are mentioned in the plural — for *ṣirāṭ al-mustaqīm* (the straight path) is singular whereas the crooked paths are referred to in the plural form. The conclusion to be drawn from this is that justice always operates according to a single system, and the existence of a single system points to a single originating source. Therefore, genuine justice as manifested in the created universe constitutes, by its very meaning and nature, a proof of the oneness of the Creator. This point merits careful reflection.

In this verse, true scholars are placed on an equal footing with the angels, which manifests the distinction of scholars relative to all others. The verse further indicates that the distinction of scholars consists in their attainment of knowledge of realities through their learning, by means of which they acknowledge the oneness of God — which is the greatest of all realities. It is evident that the verse pertains to all scholars, and that those traditions transmitted in commentary on this verse in which the *Ā'immah al-Aṭhār* (the Pure Imāms) are identified as the referents of *"ūlū al-'ilm"* do so on the basis that they constitute the most manifest and exemplary embodiment of this expression. The late Ṭabarsī, in his commentary on this verse in *Majma' al-Bayān*, transmits on the authority of Jābir ibn 'Abd Allāh al-Anṣārī a statement of the Prophet of Islam PBUH & His Pure Progeny in which he declared: **"سَاعَةٌ مِنْ عَالِمٍ یَتَّکِئُ عَلیٰ فِرَاشِہِ یَنْظُرُ فِی عِلْمِہِ خَیْرٌ مِنْ عِبَادَةِ الْعَابِدِ سَبْعِینَ عَاماً"** *"A single hour of a scholar who reclines upon his bed in contemplation of his knowledge is better than seventy years of worship performed by a devout worshipper."* The repetition of the phrase **"لاَ إِلَہَ إِلاَّ ہُوَ"** in the verse appears to indicate that just as the testimony of God, the angels, and the scholars has been set forth at the outset, so too should every person who hears it join his voice with their testimony and bear witness to the oneness of the object of worship. *Lā ilāha illā Allāh* constitutes the fulfillment of the right of God and the declaration of His unity. Accordingly, the verse concludes with the two Divine Names **"'Azīz"** and **"Ḥakīm"** — for the establishment of justice requires both power and wisdom, and it is God alone Who is omnipotent over all things and cognizant of all things; it is therefore He alone Who is capable of maintaining justice throughout the universe. This verse is among those upon which the Prophet PBUH & His Pure Progeny bestowed particular and sustained attention, reciting it repeatedly on various occasions. Zubayr ibn al-'Awwām states: "On the night of 'Arafah I was in the presence of the Prophet PBUH & His Pure Progeny, and I heard him recite this verse repeatedly." *(Ref: Tafsīr Majma' al-Bayān, Vol. 2, p. 421)*

The word *dīn* carries the meanings of "recompense," "requital," "obedience to command," and "adherence and compliance." In religious terminology, *dīn* denotes those beliefs, laws, and moral precepts through which the human being may attain felicity and well-being in both this world and the next, and by means of which he may pursue the correct path in individual, social, ethical, and educational respects. *Islām* signifies "submission," and what is intended here is submission before God. Accordingly, the meaning of **"إِنَّ الدِّینَ عِنْدَ اللهِ الْإِسْلَامُ"** is that the true religion in the sight of God consists in submitting and bowing before His command and before truth itself. In reality, the spirit of religion, throughout all ages, is nothing other than submission before truth. It was, however, because the religion and law of the Prophet PBUH & His Pure Progeny constituted its most supreme and perfect embodiment that the name *Islām* was chosen for it. In the *Kalimāt-i Qaṣār* of *Nahj al-Balāghah*, a statement of profound and deep significance by Amīr al-Mu'minīn 'Alī (peace be upon him) illuminates this reality with perfect clarity: **"لَأَنْسُبَنَّ الْإِسْلَامَ نِسْبَةً لَمْ یَنْسُبْہَا أَحَدٌ قَبْلِی: الْإِسْلَامُ ہُوَ التَّسْلِیمُ، وَالتَّسْلِیمُ ہُوَ الْیَقِینُ، وَالْیَقِینُ ہُوَ التَّصْدِیقُ، وَالتَّصْدِیقُ ہُوَ الْإِقْرَارُ، وَالْإِقْرَارُ ہُوَ الْأَدَاءُ، وَالْأَدَاءُ ہُوَ الْعَمَلُ"** In this passage, the Imām (peace be upon him) first declares: "I intend to define Islam in a manner in which none before me has defined it." He then sets forth six stages of Islam: **1.** Islam is submission before truth. **2.** Submission is not possible without certainty — for submission without certainty is blind conformity, not informed and conscious acceptance. **3.** Certainty is another name for affirmation (*taṣdīq*) — that is, knowledge and understanding alone are insufficient; they must be accompanied by conviction and affirmation of the heart. **4.** Affirmation is acknowledgment (*iqrār*) — that is, affirmation of the heart and soul is not sufficient in itself; it must also be expressed with courage and resolution. **5.** Acknowledgment is the fulfillment of responsibility — for acknowledgment is confined to the tongue, whereas what truly matters is the acceptance of accountability and responsibility. **6.** The acceptance of responsibility is nothing other than fulfillment and action. Those who spend their time and energy exclusively in discourse, declarations, gatherings, and conferences, progressing no further than words, have neither accepted their responsibility nor are they acquainted with the spirit of Islam. This is the most comprehensive and lucid interpretation of Islam in all its dimensions. --- **"وَمَا اخْتَلَفَ الَّذِینَ أُوتُوا الْکِتَابَ إِلاَّ مِنْ بَعْدِ مَا جَاءَہُمُ الْعِلْمُ بَغْیاً بَیْنَہُمْ"** In this statement, the Qur'an identifies the source of religious differences and declares: those who were already acquainted with the truth nonetheless introduced discord into the religion of God. The cause of this conduct was nothing other than rebellion, obstinacy, oppression, and envy — for every divinely revealed religion is always accompanied by clear and unambiguous proofs that leave no ambiguity for sincere seekers of truth. In the case of the Prophet of Islam PBUH & His Pure Progeny, for instance, in addition to the manifest miracles, evident signs, and luminous arguments present within his religion bearing witness to his veracity, descriptions and signs of his advent were also to be found in the earlier revealed scriptures. Portions of those scriptures were in the possession of the People of the Book, and it was in light of these very indications that their scholars used to give glad tidings of his appearance prior to his advent. However, following his mission, they perceived their material interests to be threatened, and consequently, pursuing the path of oppression, transgression, and rebelliousness, they cast all of this behind them. --- **"فَمَنْ یَّکْفُرْ بِآیَاتِ اللهِ فَإِنَّ اللهَ سَرِیعُ الْحِسَابِ"** At the conclusion of these verses, the ultimate fate of such people is set forth: those who reject the Divine signs shall receive the full recompense of their deeds, and God Almighty shall call them swiftly to account for their actions. The meaning of *sarī' al-ḥisāb* (swift in reckoning) has already been discussed in this volume in the commentary on verse 202 of Sūrah al-Baqarah; the reader is referred thereto.

Incidentally, this verse reveals a particularly noteworthy point: the source of most religious differences is not, in the main, ignorance and lack of knowledge, but rather rebelliousness, oppression, deviation from truth, and personal interests that constitute their primary causes. If people in general, and scholars in particular, were to remain free from prejudice, vindictiveness, narrow-mindedness, personal interests, and transgression beyond their rights, and were to examine the Divine ordinances with a commitment to discerning truth and upholding justice, the highway of truth would become abundantly clear to them and differences would be resolved with remarkable swiftness. This verse is in reality a decisive and crushing response to those who claim that religion generates discord among people and has been the cause of much bloodshed throughout history. Such individuals have, in effect, failed to distinguish between religion itself and "religious fanaticism and deviant thought" — for if one examines the injunctions and laws of the various religions, it becomes evident that all of them pursue one and the same goal and purpose, and all have come for the felicity of humanity, even though this progression has reached its completion gradually over time. The divinely revealed religions are in reality like drops of rain falling from the heavens. All drops of rain are life-giving, but when they fall upon saline and bitter earth they are transformed into different colors and tastes — and this difference has nothing to do with the rain itself but is rather attributable to the impurities and contaminations of the earth. The final observation regarding the evolutionary progression of religions is that the last of them is the most perfect and complete.

Lexically, *muḥājjah* denotes debate, disputation, discourse, argumentation, and the defense of a belief or creed. It is a natural matter that the adherents of every religion defend their purpose and creed and consider themselves to be in the right in this regard. In this connection, the Qur'an addresses the Messenger of God PBUH & His Pure Progeny, stating: it is possible that the People of the Book (the Jews, Christians, and others) may dispute with you and claim that they too are submitted before truth and followers of truth in the sense of adherents of Islam, even demonstrating steadfastness and perseverance in this regard — just as the Christians of Najran engaged the Prophet of Islam PBUH & His Pure Progeny in precisely such discourse. In the above-mentioned verse, God Almighty does not instruct the Prophet of Islam PBUH & His Pure Progeny to refrain altogether from debate and discussion with the People of the Book; rather, a different directive is issued here, according to which when the discussion has reached its final stage, there is no longer any need either for their guidance through further argument or for continued disputation and contention. The best course is to tell them: I and my followers are submitted before God and are adherents of truth. The polytheists should likewise be told that if they too are submitted before God and are adherents of truth, they ought to bow before rational discourse — and in that case there is no need for further debate and discussion with them, for at this juncture discourse is both out of place and without effect, and nothing is incumbent upon you beyond the conveyance of the prophetic message. **"فَإِنْ أَسْلَمُوا فَقَدِ اہْتَدَوا وَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَیْکَ الْبَلَاغُ"** God Almighty observes the deeds and thoughts of His servants: **"وَاللهُ بَصِیرٌ بِالْعِبَادِ"**. At this juncture, several points merit attention: **1.** The verse incidentally indicates that debate and disputation should be avoided with such obstinate individuals as do not acknowledge sound and rational argumentation. **2.** The term *ummiyyīn* *(Explanatory Note: ummī refers to one who is unable to read or write)* in this verse is intended to mean "the polytheists." The reason for this is that they are mentioned in contradistinction to the People of the Book (the Jews and Christians), and they possessed no revealed scripture that would have necessitated their engagement in reading and writing. **3.** This verse makes it abundantly clear that the methodology of the Prophet of Islam PBUH & His Pure Progeny was never the imposition of thought, opinion, or belief upon others; rather, his effort was always directed toward making the realities manifest to people and then leaving them to their own state, so that they might themselves resolve with firm determination to follow the truth.

See ayat 22 for tafseer.

In these two verses, three grave sins are first enumerated: **1.** Disbelief in the signs of God. **2.** The unjust slaying of the Prophets. **3.** The killing of those who strive to preserve the programs of the Prophets and Messengers and who command people to uphold justice and equity. Thereafter, three punishments and misfortunes are mentioned for them: **1.** **"فَبَشِّرْہُمْ بِعَذَابٍ أَلِیمٍ"** — *"Give them tidings of a painful punishment."* This statement refers to the severe chastisement that awaits them. **2.** In the subsequent verse: **"أُولٰٓئِکَ الَّذِینَ حَبِطَتْ أَعْمَالُہُمْ فِی الدُّنْیَا وَالْآخِرَةِ"** — *"These are the people whose deeds shall be rendered null and void in this world and in the next."* This statement indicates that whatever righteous deeds they may have performed will likewise be adversely affected by their grave sins, lose their efficacy, and be entirely nullified. **3.** Finally, it is further stated that in the face of the severe punishment and intense chastisement that shall befall them, not a single person shall be found to come to their aid — that is, they shall be entirely deprived of the intercession of intercessors: **"وَمَا لَہُمْ مِنْ نَّاصِرِینَ"**. As has already been noted in the commentary on verse 61 of Sūrah al-Baqarah, this verse alludes to the remarkable history of the Jews, indicating that in addition to denying the signs of God, they displayed extraordinary audacity in slaying the Prophets and putting to death those warriors who rose up in defense of the Prophets. It is, however, indisputable that this ruling and punishment is not specific to them alone; rather, it applies to all peoples and nations that commit similar acts and deeds.

**1. The upholders of justice alongside the Prophets:** In this verse, those who command justice and invite others toward righteous conduct and truth are mentioned alongside the Prophets. Those who disbelieve in God and those who slay the Prophets and the upholders of justice are placed upon the same level — a fact that clearly demonstrates the degree of importance Islam attaches to the establishment of justice in society. The subsequent verse indicates that severe punishment and chastisement awaits those who slay such righteous individuals. As has already been stated, *ḥubūṭ* (for a detailed examination of the question of *ḥubūṭ*, the reader is referred to the commentary on verse 217 of Sūrah al-Baqarah) does not apply to all sins, but rather to those grave and severe transgressions that drag down and nullify even righteous deeds. Furthermore, the deprivation of such individuals from intercession constitutes yet further evidence of the gravity of their sins. **2. Unjust slaying:** The qualification *"bi-ghayr ḥaqq"* (without right) does not imply that the Prophets could be slain with right; rather, it conveys that the slaying of Prophets is always and invariably an unjust and oppressive act. In technical terminology, the phrase *"bi-ghayr ḥaqq"* functions as a *qayd tawḍīḥī* (an explicatory qualification) and therefore serves the purpose of emphasis. **3. The meaning of "glad tidings" (*bishārah*):** The word *bishārah* is originally employed for joyful and exhilarating news whose effect becomes manifest on the human countenance (*basharah*) and face. Its usage in this verse and in other Qur'anic verses in the context of punishment is in reality a form of admonition and a satirical commentary upon the beliefs and attitudes of the sinners. Such usage is also prevalent in everyday speech — when someone commits a blameworthy act, it is said in rebuke and sarcasm: *"We shall give you your reward and recompense for this."*

See ayat 25 for tafseer.

See ayat 25 for tafseer.

It is transmitted from Ibn 'Abbās in *Tafsīr Majma' al-Bayān*: During the time of the Messenger of God PBUH & His Pure Progeny, a man and a woman from among the Jews of Khaybar committed adultery (*zinā al-muḥṣanah*). Although the Torah prescribed the punishment of stoning for such individuals, since both the man and the woman were from among the nobility, hesitation was shown in executing this ruling upon them, and it was proposed that the matter be referred to the Prophet of Islam PBUH & His Pure Progeny for a decision. They anticipated that he would prescribe a lesser punishment; however, the Messenger of God PBUH & His Pure Progeny also prescribed the same punishment for them. Certain Jews and some of their elders raised objections to this ruling and denied that it was correct according to Jewish law. The Prophet PBUH & His Pure Progeny declared: "The Torah that you presently possess shall adjudicate between you and me." They accepted this. Ibn Ṣūriyā was one of their scholars, who had been summoned from Fadak to Medina. The Prophet PBUH & His Pure Progeny recognized him and said: "Are you Ibn Ṣūriyā?" He replied: "Yes." The Prophet PBUH & His Pure Progeny asked: "Are you considered the most learned scholar among the Jews?" He replied: "That is what they think." The Prophet PBUH & His Pure Progeny then instructed that the section of the Torah containing the ruling on stoning be placed before him. Since he had prior knowledge of this, when he reached the relevant verse of the Torah he placed his hand over it and proceeded to read the subsequent passages. 'Abd Allāh ibn Salām, who had previously been among the scholars of the Jews and had since embraced Islam, was present on the occasion. Perceiving this act of concealment on the part of Ibn Ṣūriyā, he immediately rose, removed his hand from the passage, and read it from the text of the Torah, stating that the Torah declares: it is incumbent upon the Jews that when a man and a woman commit adultery and sufficient evidence of their crime is established, they shall be stoned. Thereafter, the Prophet PBUH & His Pure Progeny ordered that the aforementioned punishment be carried out upon the two guilty individuals in accordance with their own religion. A group of Jews was enraged at this, and the verse under consideration was revealed in connection with this situation. *(Explanatory Note: In the present Torah, in the tenth verse of the twentieth chapter of Leviticus, it states: "And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbour's wife, the adulterer and the adulteress shall surely be put to death." Although the explicit ruling of stoning is not categorically stated in this passage, the original punishment of execution is prescribed. It is possible that the copies available during the time of the Prophet of Islam PBUH & His Pure Progeny contained the explicit wording.)*

In these verses, certain acts of treachery on the part of the People of the Book are explicitly enumerated, and it is explained how they resorted to pretexts and baseless arguments to rebel against the enforcement of Divine ordinances — even though the revealed scripture in their possession had already stated the ruling with complete clarity, leaving them with no justification for refusing to submit to the commandment present in their own religious scripture: **"أَلَمْ تَرَ إِلَى الَّذِینَ أُوتُوا نَصِیباً مِنَ الْکِتَابِ یُدْعَوْنَ إِلَى کِتَابِ اللهِ لِیَحْکُمَ بَیْنَہُمْ"** Yet they manifestly opposed it — and an opposition that can only be characterized as evasion, rebelliousness, and objection to the commandments of God: **"ثُمَّ یَتَوَلَّى فَرِیقٌ مِنْہُمْ وَہُمْ مُعْرِضُونَ"** The phrase **"أُوتُوا نَصِیباً مِنَ الْکِتَابِ"** further indicates that the Torah and Gospel in the possession of the Jews and Christians of that era did not constitute the complete and authentic Torah and Gospel, but represented only a portion thereof — the greater part of both revealed scriptures having either disappeared or been subjected to falsification. This verse is corroborated by other Qur'anic verses, and historical evidence likewise supports this conclusion. The second verse explains the cause of their opposition and aversion: they harbored a false and erroneous conviction that they were of a distinguished and superior lineage. This belief persists among them to this day, and numerous writings bear witness to their racial supremacism. They held the conviction that they enjoyed a special relationship with the Lord of the universe — to the extent that they referred to themselves as the sons of God, as the Qur'an records from their own lips in verse 18 of Sūrah al-Mā'idah: **"نَحْنُ أَبْنَاءُ اللهِ وَأَحِبَّاؤُہُ"** It was on this basis that they believed themselves to possess a kind of spiritual immunity before Divine punishment, considering themselves protected from it, and attributing this exemption to God Himself. They therefore held the conviction that even their sinful individuals would not be subjected to punishment on the Day of Resurrection except for a few days, as stated in the verses under discussion: **"قَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَیَّاماً مَعْدُودَاتٍ"** By *ayyām ma'dūdāt* (a counted number of days) is meant either the forty days during which, in the absence of the Prophet Mūsā (peace be upon him), they had engaged in calf-worship — a sin they themselves could not deny — or the limited and enumerable days of their lives during which they had committed sins so manifest and undeniable that they themselves could neither justify nor conceal them. These false and fabricated distinctions attributed to God gradually became incorporated into their beliefs, rendering them arrogant to the point of becoming bold in opposing the commandments of God and transgressing His law: **"وَغَرَّہُمْ فِی دِینِہِمْ مَا کَانُوا یَفْتَرُونَ"** In the third verse, the Qur'an draws a definitive line through all these false notions and declares: one day they shall certainly be presented before the court of Divine justice, just as all other human beings, and every individual shall be confronted with his own deeds. Since they shall be confronted with their own deeds and shall receive the recompense thereof, whatever punishment they receive will constitute no injustice against them, for it will be the direct consequence of their own conduct: **"وَوُفِّیَتْ کُلُّ نَفْسٍ مَا کَسَبَتْ وَہُمْ لَا یُظْلَمُونَ"** The phrase **"مَا کَسَبَتْ"** further clarifies that the reward and punishment of the Day of Resurrection, and the felicity and wretchedness of the next world, are entirely contingent upon human deeds, and that nothing else exerts any influence in this regard. This truth has been alluded to in numerous Qur'anic verses.

Is it possible that a person should fabricate a lie or attribute falsehoods to God and then himself come under the influence of that fabrication, becoming arrogant as a consequence — as stated in the verses under consideration? Can this be considered plausible? The answer to this question is not particularly difficult, for the phenomenon of deceiving and deluding one's own conscience is among the well-established topics of contemporary psychology. At times, the faculty of thought and reflection renders the conscience heedless and distorts the face of reality. We have repeatedly observed that individuals involved in grave sins — such as murder, theft, or various other reprehensible habits — despite being fully aware of the reprehensibility of their conduct, endeavor to seek false consolation for their conscience. They attempt to portray their victims as deserving of the oppression inflicted upon them, or justify their harmful habits by invoking the hardships of life and the overwhelming difficulties of society in order to rationalize their use of narcotics. Furthermore, these false distinctions were fabricated by the earlier generations of the People of the Book, and the subsequent generations who were unaware of their origin adopted them uncritically as sound beliefs. **2.** It may also be asked: does not the belief in limited punishment exist among Muslims as well? For we believe that true Muslims shall not remain perpetually in Divine punishment and that ultimately their faith shall be the means of their salvation. It must be noted that our belief is by no means that a sinful Muslim steeped in various crimes shall remain in Divine punishment for merely a few days. Rather, our belief is that he shall be subject to punishment for a prolonged period, and the actual duration of his punishment is known best to God Almighty alone. It is possible that his punishment may not be eternal and perpetual on account of his faith. And if there are indeed among Muslims certain individuals who suppose that in the name of their faith in Islam, the Prophet PBUH & His Pure Progeny, and the Pure Imāms (peace be upon them), they are entitled to commit every manner of sin and shall receive no punishment beyond a few days — they are laboring under a most grave misconception and are far removed from the spirit and teachings of Islam. In this matter, we do not subscribe to any distinction in favor of Muslims. Our belief is that members of every community who had faith in the Prophet of their own era but committed certain sins are likewise subject to this law, regardless of their people or tribe — whereas the Jews claim this distinction exclusively for the Children of Israel and do not acknowledge any such law for the other nations of the world. In response to their false claim of distinction, the Qur'an states in verse 18 of Sūrah al-Mā'idah: **"بَلْ أَنْتُمْ بَشَرٌ مِمَّنْ خَلَقَ"** *"Rather, you are human beings like those He has created"* — you are no different from other human beings.

See ayat 27 for tafseer.

The eminent exegete Ṭabarsī has, in *Majma' al-Bayān*, recorded two occasions of revelation in this connection, both of which point to one and the same reality. Both are presented below. **1.** When the Prophet PBUH & His Pure Progeny conquered Mecca, he gave the Muslims the glad tidings that very soon Iran and Rome too would come under the banner of Islam. Upon hearing this, the hypocrites — whose hearts had not yet been illuminated by the light of faith — began to dismiss it as an exaggeration, saying with astonishment: "Muḥammad has not been satisfied with Medina and Mecca, and now harbors ambitions for Iran and Rome as well." It was in this context that the above-mentioned verses were revealed. **2.** When the Prophet PBUH & His Pure Progeny was digging the trench (*khandaq*) outside Medina together with the Muslims — who, organized with remarkable discipline and in an absorbed manner, had divided themselves into groups and were engaged in the digging so that this defensive work might be completed before the arrival of the enemy — a white and hard rock suddenly emerged from the trench which the Muslims were unable to move or break. Salmān came to the Prophet PBUH & His Pure Progeny and related the situation. The Prophet PBUH & His Pure Progeny descended into the trench, took the pickaxe from Salmān, and struck the rock with force. When the pickaxe struck the rock, a flame burst forth, whereupon the Prophet PBUH & His Pure Progeny proclaimed the *takbīr* of victory, the Muslims joined their voices with his, and the proclamation of *takbīr* resounded from all directions. The Prophet PBUH & His Pure Progeny struck the rock a second time with the pickaxe and another flame emerged, and some of the rock broke away. The Prophet PBUH & His Pure Progeny and the Muslims again proclaimed the *takbīr*, and the air resounded with its echo. He then raised the pickaxe a third time and struck the remainder of the rock with great force; another flame burst forth, spreading radiance in all directions, the remaining portion of the rock broke apart, and the *takbīr* resounded through the trench for the third time. **3.** Salmān submitted: "Today I have witnessed from you something most extraordinary." **4.** The Prophet PBUH & His Pure Progeny declared: "When the first flame appeared, I beheld within it the palaces of Ḥīrah and Madā'in, and my brother Jibrīl (peace be upon him) gave me the glad tidings that they would come under the banner of Islam. In the second flame I beheld the palaces of Rome, and Jibrīl (peace be upon him) gave me the glad tidings that they would come under the possession of my followers. And in the third flame I beheld the palaces of Ṣan'ā' and Yemen, whereupon Jibrīl (peace be upon him) gave me the glad tidings that the Muslims would conquer these as well. It is for this reason that I proclaimed the *takbīr*. O Muslims, congratulations to you!" The Muslims were overflowing with joy and gave thanks to God; the hypocrites, however, their countenances darkened and fell into despondency. They began to object: "What a mistaken aspiration and what an impossible promise — whereas at this very moment they have been compelled to adopt a defensive posture in fear for their lives, are digging a trench, are incapable of fighting even this lesser enemy, yet harbor in their minds the notion of conquering the greatest kingdoms of the world!" It was at this juncture that the verses under discussion were revealed, in which a response was given to these hypocrites.

In the previous verses, the discussion was about the polytheists and the People of the Book, how they considered dominion and honor to be exclusive to themselves and deemed themselves independent of Islam. Now, in these verses, Allah the Almighty proves their false notion to be wrong and has stated: God alone is the owner of all dominion and sovereignty, all good and virtue is in His grasp, He is the absolute power, and refuge must be sought in Him in every situation. The real owner of all beings is the One who is their Creator and Sustainer, as is in Surah Mumin, Ayah 62: "ذلكم الله ربكم خالق كل شي" : This is Allah, your Lord, the Creator of all things. He is the One who grants dominion and sovereignty to whom He wills and takes it from whom He wills; He gives honor and He abases whom He wills to the dust. All of this is in His hand of power and under His command. He is not compelled in His actions. He is a free agent (fa'il mukhtar), not a compelled agent (fa'il majbur). It is self-evident that by 'will' and 'intention' in these verses, it is not meant that He gives something to someone or takes something from someone without any reckoning or reason. Rather, His will is linked to wisdom; the entire system of the world of creation and the whole program of the world of humanity runs according to His expediency and wisdom. Therefore, whatever act He performs is, by its very nature, the best and most correct. " بيدك الخير انك علٰی كل شي قدير": The Persian equivalent for the word 'khayr' is 'behtar' - this is a superlative (afdal al-tafdil) and is used to express the superiority of one thing over another; however, it is also used for every good matter. For example, in Surah Baqarah, Ayah 221, it is said: "ولعبد مؤمن خير من مشرك". Marrying a believing slave is better than a polytheist. Obviously, there is no goodness or virtue in a polytheist that it could be said he is good and a believer is better than him. Sometimes this point also comes in the meaning of the superlative (afdal al-tafdil), for example, in Surah Yusuf, Ayah 33, it is stated through the words of Prophet Yusuf: "رب السجن أحب إلي مما يدعون الیه : Meaning - O Lord! Prison is more beloved to me than this shameful act of adultery to which the women of Egypt are inviting me. It is clear that adultery is not an act that would be beloved in the sight of Prophet Yusuf (as) such that prison could be declared more beloved than it. On this basis, the superlative is used merely for comparison, even if the attribute is completely absent on one side and is found only on the other. The words "بيدك الخير" indicate in two respects that all good and virtues are exclusive to Allah the Exalted. 1- The word 'khayr' has the definite article 'alif' and 'lam', and here it is called the 'alif lam' of inclusion (istighraq). 2- Here, the divine subject 'khayr' comes later, and 'biyadika', which is its predicate, comes first. And both of these things are proof of exclusivity (hasr). Therefore, the meaning of these words would be something like: All good is in Your hand of power alone. From "بيدك الخير" it is also implicitly understood that Allah the Exalted is the source of every kind of good and felicity. Whether He grants honor or gives abasement, all of this is in accordance with the law of justice, and there is nothing 'evil' (sharr) in it. " إنك على كل شئ قدير" This sentence comes as a proof for the preceding part. Meaning, when God is the owner of absolute power, then there is no difficulty or doubt that all good and virtues are subject to His will.

Here an important issue will arise, and that is, it is possible that some people might conclude from the above verse that whoever gets sovereignty and whoever loses it, all happens under the divine will, and this would mean that the rule of oppressive and tyrannical rulers in history, like Genghis and Hitler, is also given a seal of approval. Incidentally, history states that Yazid ibn Mu'awiyah used this very verse to argue for the justification and rationale of his shameful and tyrannical rule. (Reference: Al-Mizan, with reference to Irshad by Shaykh Mufid). This is why the exegetes, in response to this objection, have presented various explanations of the verse. One of them is that this verse is specific to divine governments or specific to the establishment of the government of the Noble Prophet (PBUH) and the end of the governments of the Quraysh. But the truth is that the verse holds a universal and general meaning, according to which all good and bad governments are in accordance with the will and intention of God Almighty. However, its meaning is that the Lord of the worlds has created a series of causes and means for success and progress in this world. (Al-Mizan, with reference to Irshad by Shaykh Mufid). And to benefit from these effects is the will of God; therefore, by God's will is meant those effects that are created within these causes and means. Now, if oppressive and unrighteous individuals like Genghis, Yazid, and Pharaoh make use of these means of success, and weak, backward, and cowardly nations surrender themselves to them and tolerate their shameful rule, then this is the result of their own actions. There is a saying: Every nation is worthy of the government that is established over it. If nations become aware and snatch these means from oppressive and powerful kings and place them in righteous and capable hands, and establish just governments, then this too is the result of their actions, which is linked to the method of utilizing the divine causes and means. In reality, this verse is a message for the awakening of all individuals and all human societies, so that they may be vigilant and, before unrighteous individuals take over the sensitive positions of society through these means and seize all important fronts, they themselves should benefit from the means of success. "تولج الليل في النهار وتولج النهار في اليل": "Wuluj" in the lexicon means to enter. The verse says: Allah makes the night enter the day and makes the day enter the night. This is also mentioned in eight other places in the Holy Quran. What is meant by this verse is that same gradual and perceptible change that we see in the night and day throughout the year. This change is caused by the tilt of the Earth's axis relative to its orbit, which is slightly more than 23 degrees, and this also changes the angles of the sun's rays. That is why in the northern lands (the parts above the equator), at the beginning of winter, the days begin to lengthen and the nights begin to shorten. Conversely, at the beginning of summer, the nights begin to lengthen and the days get shorter, and this process continues until the beginning of winter, while in the southern lands (the parts below the equator), the situation is the complete opposite. Therefore, God Almighty is always making the night enter the day and the day enter the night, meaning He decreases one and increases the other. It may be said that on the equator, and similarly at the actual points of the North Pole and South Pole, the night and day remain equal throughout the year, and no kind of change or alteration occurs in them. At the equator, the night and day are twelve hours each throughout the year, and at the North and South Poles, there is one night of six months and one day of six months in a year; therefore, this verse does not have a general aspect. In response to this, it should be said that in reality, the equator is nothing more than an imaginary line, and people have always lived on this side or that side of the equator. Similarly, the point of the pole also holds no more status than an imaginary point, and the lives of people living in the North and South Poles (if anyone lives there, it would certainly be in a wider area than the actual point of the pole). On this basis, in both cases, a difference between night and day exists. It is possible that this verse has another meaning in addition to the one mentioned above, and that is, due to the layers of the atmosphere around the Earth, night and day do not appear suddenly, but rather, starting with dawn and twilight, the day gradually spreads, and the night begins with the redness in the east, and darkness gradually covers all places. The gradual change in night and day, in whatever respect, is beneficial for humans and other beings on Earth. The nourishment of greenery, crops, and many living creatures is dependent on the gradual light and heat of the sun. From the beginning of spring, as the intensity and heat of the sunlight increase, plants and animals pass through new stages of their development, and with the passage of time, they require more light and heat, and this need is fulfilled by the gradual journey of night and day, and here they reach the final point of their evolution. If night and day were like this, many plants and animals would be deprived of growth and development, and the concept of the four seasons would not exist either, because they tooare indebted to the alternation of night and day and the changing angles of the sun's rays—thus, man would naturally have remained deprived of the benefits of the changing seasons. Similarly, if we consider the second meaning of the verse, that night and day change gradually, not suddenly, and that twilight, the break of true dawn, and sunrise appear between night and day, it becomes clear that this gradual process of night and day is a great blessing for the inhabitants of the earth. This is because they gradually encounter darkness or light, and this very situation is conducive to their physical and social condition, whereas the alternative could have caused many troubles. "وتخرج الحي من الميت و تخرج الميت من الحي". This expression is also present in several other verses of the Quran. The divine command is: God brings forth the living from the dead and brings forth the dead from the living. Bringing forth the living from the dead means creating life from inanimate beings, because we know that when the earth became capable of supporting life, living beings came into existence from inanimate matter. Furthermore, in our bodies and in all the living beings of the world, inanimate material becomes a part of cells (CELLS) and is transformed into a living being. The process of the creation of dead existence from living beings also continues before our very eyes. This verse, in reality, is an indication of the eternal law of the exchange of death and life, which is very common and very complex, yet it is a most attractive and strangest law that rules over us. There is also another interpretation of this verse which does not negate the previous interpretation, and that is the issue of spiritual and moral life and death. We see that sometimes believing individuals, who are truly alive, come into existence from disbelieving individuals, who are in fact dead, and sometimes, contrary to this, disbelieving individuals are born from people of faith. The Quran has interpreted spiritual life and death as faith and disbelief in numerous verses. According to this interpretation, the Quran appears to be demolishing the foundations of the law of heredity, which intellectuals consider to be among the definitive laws of nature. Man is not like the inanimate beings of nature, because these beings are compelled under the influence of various factors, whereas man possesses freedom of will. And this in itself is a manifestation of Allah's power, that He erases the traces of disbelief from the offspring of a disbeliever who truly wants to become a believer, and washes away the traces of faith from the offspring of a believer who chooses to become a disbeliever. This steadfastness of will, which overcomes heredity in all kinds of favorable and unfavorable conditions, is from Him. This same meaning has reached us in a tradition from the Prophet of Islam (PBUH). In Tafsir Durr al-Manthur, it is narrated from Salman al-Farsi: The Messenger of Allah (PBUH), while explaining the interpretation of "tukhrijul-hayya minal-mayyit"..., said: Allah Ta'ala brings forth a believer from the loins of a disbeliever and a disbeliever from the loins of a believer. "وترزق من تشاء بغير حساب" According to the terminology, this sentence is of the category of "the general after the specific." In the preceding sentences, a few examples of God providing sustenance to His servants were mentioned, and in this sentence, the matter is stated in a general form, in which every kind of sustenance and all gifts have been mentioned. Meaning, not only are honor, dominion, death, and life in God's grasp of power, but every provision, blessing, and favor is from Him. "bighayri hisab" is an indication that the court of God's favors is so vast and deep that no matter what quantity He bestows upon whomever, it makes no difference to them [His treasures], and He is not in need of keeping an account. For an account is kept by those whose capital is limited and who fear it diminishing or running out. But that God, who is the shoreless ocean of existence and perfections, has no fear of it diminishing, nor is there anyone to take an account from Him, nor does He have any need for an account. From what has been said, it becomes clear that the sentence does not negate those verses in which divine decree, reckoning, people's merit and capability, and the wisdom and design of creation are mentioned.

Here, it is necessary to briefly recall the point that from the perspective of the law of creation, the dictate of reason, and the call of the prophets, every person is free and has a choice in striving for felicity, good fortune, honor, disgrace, and the acquisition of sustenance. So then, in the above-mentioned verse, how are these things attributed to God Almighty? The answer to this question is that the original source of all the favors, gifts, abilities, and capabilities that the world of creation and the individuals of mankind possess is God. He is the One who has placed all the means of honor and good fortune at the disposal of people. He is the One who has established such laws for this world that the result of rejecting them is disgrace; therefore, the attribution of all these can be made to Him. However, this attribution does not negate the freedom of human will, because it is man himself who, through his own capabilities and abilities, takes right or wrong advantage of these favors and gifts of Allah.

"Awliyā'" is the plural of "walī". Here, its meaning is supporter, helper, ally, friend, and aide. This verse, in reality, gives Muslims an important political, collective, and social lesson: that they should not establish any connection with non-believers as friends, supporters, helpers, or in any other capacity, and they should not be deceived by their smooth talk, captivating speeches, or seemingly deep and sincere affection. For history bears witness that the people of faith and those who live a purposeful life have suffered greatly in this way. If one looks closely at the history of colonialism and imperialism, it will become clear that it has always gained influence in the eyes of the oppressed under the guise of friendship, sympathy, and humanitarianism. Even the word "isti'mār" (colonialism), which means "to seek to populate," points to this same concept: that colonizers, after firmly establishing their claws in the roots of the colonized society, mercilessly fall upon its people and plunder all they have. In view of the importance of this subject, a severe threat and warning has come in the verse, which is that whoever entrusts himself to non-believers will sever every kind of connection with God. "min dūn al-mu'minīn" indicates that in social and collective life, every person is bound to have some friends and companions, but the people of faith should choose only believers for friendship and patronage and not establish relationships with disbelievers in their place. "fa laysa min Allāh fī shay'in" The meaning of this phrase is that individuals who befriend and cooperate with the enemies of God are not connected to God in anything. That is, they are strangers to the divine command, to the worshippers of God, and to the followers of God's command, and their relationship with them has been severed in every respect. "illā an tattaqū minhum tuqātan". Through this phrase, an exception is made to the above command, which is that in a situation of *taqiyyah* (dissimulation), there is no harm if Muslims express friendship with faithless individuals for the protection of their lives or in other such matters. And in the end, the above command is emphasized with two more phrases:- "wa yuḥadhdhirukum Allāh nafsah". Meaning, God warns you of His punishment and wrath. "wa ilá Allāh al-maṣīr" Meaning, the return of all of you is to God, and if you befriend the enemies, you will very soon see the result of your deeds.

It is true that sometimes a person is ready to sacrifice even their precious life for the highest objectives, such as preserving honor, strengthening the truth, and breaking the back of falsehood. But can any wise person call it permissible to put one's life in danger without any significant purpose? Islam has explicitly permitted that when a person's life, property, honor, and dignity are in danger, and no significant result or benefit is achieved by professing the truth, then the profession of truth may be temporarily withheld, and one's duties may be performed secretly, as the Quran has reminded in the above-mentioned verse. Through another expression, it is stated in Surah An-Nahl, verse 106: "الا من أكره وقلبہ مطمئن بالإيمان"۔ Except for one who is compelled (and expresses something contrary to his faith) while his heart is secure in faith. The Islamic books of history and hadith have not forgotten the account of Ammar, his father, and his mother, who were caught in the clutches of the idolaters. They subjected them to severe torment and demanded that they declare their disavowal of Islam. Ammar's mother and father did not agree and were killed at the hands of the polytheists, but Ammar made the declaration as they demanded. Afterward, weeping out of fear of God Almighty, he came to the presence of the noble Prophet (PBUH & His Pure Progeny). The Prophet (PBUH & His Pure Progeny) said to him: "ان عادوا لك فعد لهم"۔ If you are captured again, then say whatever they demand. Thus, the Prophet (PBUH & His Pure Progeny) soothed Ammar's anxiety and weeping. The point that requires full attention is that the ruling of "taqiyyah" is not the same in all situations; rather, it is sometimes obligatory (wajib), sometimes forbidden (haram), and sometimes permissible (mubah). "Taqiyyah" is obligatory in a situation where a person's life is endangered without any significant benefit. But where "taqiyyah" leads to the promotion of falsehood, the misguidance of people, and the strengthening of oppression and tyranny, it is forbidden and prohibited. On this basis, all objections raised in this regard can be answered. In reality, if the objectors were to research, they would find that this is not a belief exclusive to the Shias; rather, the issue of "taqiyyah" is, in its own right, a definitive ruling of the intellect and is in complete accordance with human nature. (Reference: Excerpt from the book *A'in-e Ma*, p. 364) All the wise people of the world, whenever they find themselves at a crossroads where they must either conceal their belief or endanger their life, property, and honor by professing it, consider the path of sacrifice to be correct if professing the belief is worth the price of sacrificing life, property, and honor. However, if no clear benefit is apparent, they then consider it better to conceal the belief.

In the history of religious, social, and political struggles, events occur where, if the defenders of a truth were to engage in open confrontation, they themselves, their ideology, school of thought, and religion would face annihilation or at least be endangered. An example of this is the condition of the Shi'a of Ali (as) during the era of the usurping government of the Banu Umayyah. In such a situation, the correct and wise path is to not waste one's energies and to continue the struggle for one's sacred objectives and goals in an inconspicuous and clandestine manner. "Taqiyyah" is, in fact, the name for a modified form of struggle for such schools of thought and their followers in such moments. This method can save them from destruction and gives them the opportunity to continue their activities. One wonders what course of action is available to those who, without due consideration, reject "Taqiyyah" out of hand for such situations. Is it better to be annihilated and finished, or to keep the struggle alive in a correct and logical form? The second path is called "Taqiyyah," and no one can recommend the first option.

In the previous verse, cooperating with and befriending the disbelievers, and placing trust and reliance on them, has been strictly forbidden. However, an exception has been made in this ruling for the situation of "taqiyyah". It is possible that some people, on certain occasions, might wrongly befriend the disbelievers or take them as their guardians in the name of taqiyyah. In other words, they might misuse the concept of taqiyyah and establish relations with the enemies of Islam in its name. Therefore, in the verse under discussion, such individuals are warned not to forget the infinite knowledge of Allah the Almighty, because Allah the Almighty is aware of the secrets hidden in the chests just as He is of apparent matters. In reality, this verse, while drawing people's attention to the fact that Allah the Almighty knows the secrets of the hearts, points out that not only is He aware of the secrets, but this is just a small corner of His boundless knowledge. His knowledge encompasses the vastness of the heavens and the earth, and in addition to that, He is also All-Powerful and has the ability to punish the sinners, "والله على كل شيء قدير".

This verse alludes to the presentation of both good and evil deeds on the Day of Resurrection. The verse declares that all people, without exception, shall find present on that day whatever good or evil they have performed — with the sole difference that upon beholding their good deeds they shall rejoice, whereas upon beholding their evil deeds they shall be seized with terror and distress, and shall wish to be far removed from them. Lexically, *amad* signifies "a limited or finite period of time." The distinction between *abad* and *amad* is that *abad* denotes unlimited and boundless time, while *amad* denotes limited and finite time. In most usages, *amad* carries the connotation of the endpoint or extremity of a period, although it is occasionally used in the absolute sense of "a finite duration." On this basis, the above verse yields the meaning that the sinners shall wish for a great temporal distance to exist between themselves and their evil deeds — which constitutes an expression of their extreme aversion and revulsion toward their own conduct. For in conveying aversion and repugnance, temporal distance is more apt and fitting than spatial distance — indeed, spatial distance carries the possibility of one's being brought back into proximity, whereas temporal distance admits of no such possibility whatsoever. By way of analogy: a person who lived far from the battlefield during the world wars still experienced some degree of anxiety and distress; whereas those who are temporally distant from those wars feel no such anxiety in relation to them at all. Some exegetes have interpreted *amad* here in the sense of spatial distance, but lexically this word does not appear to carry that meaning. As for the sinners, God Almighty warns people against disobedience to His command and then mentions His kindness toward His servants — and it appears that these two portions of the verse, in accordance with the Qur'anic tradition, constitute a blend of fear and hope. However, it is also possible that the second portion **"وَاللهُ رَءُوفٌ بِالْعِبَادِ"** serves as a reinforcement of the first portion **"وَیُحَذِّرُکُمُ اللهُ نَفْسَہُ"** — precisely in the manner of a person who says to another: "I warn you of the dangerous consequences of this action, and since I hold you dear, I am alerting you to the danger. Had I no affection for you, I would not have informed you of this peril."

In the verse under discussion, the Qur'an explicitly presents the matter of the embodiment and presence of deeds on the Day of Resurrection. The word *tajidu* (to find) is the opposite of *naqdān* (annihilation). Both *khayr* and *sū'* appear here in the indefinite form, conveying a general meaning — that is, on the Day of Resurrection the human being shall find all his good and evil deeds present before him, however few they may be. Some wish to interpret this verse and other similar verses by suggesting that the presence of deeds means that their recompense or punishment shall be present, or that what is intended is the record of deeds in which all actions will be inscribed. It is evident, however, that these interpretations do not accord with the apparent meaning of the verse, for the verse explicitly states that on the Day of Resurrection the human being shall find the deed itself present. The verse also states that the sinner shall wish for a separation between himself and the evil deed he committed — here again it is the deed itself that is under discussion, not the record of deeds nor the recompense or punishment thereof. A second noteworthy observation in this connection is that the sinner shall wish for a greater distance to be placed between himself and his deed, but shall by no means wish for the annihilation of his deed. This indicates that the annihilation and elimination of deeds is simply not possible — which is precisely why the sinner will not entertain such a wish. Numerous other verses corroborate this meaning. For instance, verse 49 of Sūrah al-Kahf states: **وَوَجَدُوا مَا عَمِلُوا حَاضِراً وَلاَ يَظْلِمُ رَبُّكَ أَحَداً** *"On the Day of Resurrection, the sinners shall find all their deeds present before them, and your Lord does not wrong anyone."* And verses 7 and 8 of Sūrah al-Zalzalah state: **فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ ۝ وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ ۝** *"Whoever performs an atom's weight of good shall see it, and whoever performs an atom's weight of evil shall see it."* As already stated, some exegetes occasionally posit the word *jazā'* (recompense) as implicit in these verses — yet this stands in contradiction to their apparent meaning. Certain verses indicate that this world is the harvest-field of the next, and that the human being's deed is like a seed cast into the earth, which then germinates and grows within that same seed until it is raised up in a manifold augmented form. The deeds of the human being will likewise undergo numerous transformations and changes, then return to him — and this is an essential feature of the resurrection. As God Almighty states in verse 20 of Sūrah al-Shūrā: **مَن كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ** *"Whoever desires the harvest of the next world, We shall increase his harvest for him."* Other verses indicate that the righteous deeds of this world shall appear in the next world in the form of light and radiance. The hypocrites shall beg the believers for this light, saying: **"اُنْظُرُونَا نَقْتَبِسْ مِنْ نُورِکُمْ"** *"Wait for us that we may benefit from your light."* To which they shall be told in reply: **"اِرْجِعُوا وَرَاءَکُمْ فَالْتَمِسُوا نُوراً"** *"Turn back and seek light in the world."* *(al-Ḥadīd: 12)* These and numerous other similar verses indicate that on the Day of Resurrection we shall encounter our own deeds in a more complete and perfected form. This is termed *tajassum al-a'māl* (the embodiment of deeds), a doctrine upheld by Islamic scholars. Numerous traditions transmitted from the great leaders of Islam are recorded on this subject, all of which advocate this meaning. Here we present only one by way of example. When a person asked the Prophet of Islam PBUH & His Pure Progeny for an admonition, he declared: **"لاَ بُدَّ لَکَ یَا قَیْسُ مِنْ قَرِینٍ یُدْفَنُ مَعَکَ وَھُوَ حَیٌّ وَأَنْتَ مَیِّتٌ فَإِنْ کَانَ کَرِیماً أَکْرَمَکَ وَإِنْ کَانَ لَئِیماً أَسْلَمَکَ ثُمَّ لاَ یُحْشَرُ إِلاَّ مَعَکَ وَلاَ تُحْشَرُ إِلاَّ مَعَہُ وَلاَ تُسْأَلُ إِلاَّ عَنْہُ فَلاَ تَجْعَلْہُ إِلاَّ صَالِحاً فَإِنَّہُ إِنْ صَلَحَ أَنِسْتَ بِہِ وَإِنْ فَسَدَ لاَ تَسْتَوْحِشُ إِلاَّ مِنْہُ وَھُوَ فِعْلُکَ"** *"There is no escaping it, O Qays — you have a companion who shall be buried with you after death, yet shall be alive while you are dead. If he is noble and honorable, he shall honor and respect you; if he is base and contemptible, he shall abandon you to the vicissitudes of fate. He shall be gathered in the resurrection with none other than you, and you shall be gathered with none other than him. You shall be questioned about none other than him. Therefore, endeavor to make him righteous and sound — for if he is sound, you shall find companionship and comfort in him, and if he is corrupt, nothing else shall cause you such terror and dread. And he is your own deed."* *(Ref: Biḥār, Chāp-i Kampānī, Vol. 2, p. 257)* For a complete clarification of this discussion, it is necessary to investigate the nature and modality of the recompense and punishment of deeds.

Regarding the reward and punishment for deeds, there are various beliefs and theories of the scholars, which are stated here: 1. The belief of some is that the recompense for deeds is like predetermined matters, similar to the rewards and punishments of this world. Meaning, just as in this world a specific punishment is designated by lawmakers for every evil act, similarly, God, the Great and Exalted, has designated a specific punishment or reward for every deed. This is a theory akin to remuneration, wages, and prescribed punishments. 2. The belief of some is that all punishments and rewards are the product of the human self and soul, which the human soul creates in this world without external agency, because good and bad deeds create good and bad dispositions (malakāt) in the human soul. And these dispositions become a part of the human conscience and self, and each of these dispositions takes a form of blessing or torment according to its state. Those whose inner self is good in this world remain connected with good thoughts and concepts, and impure individuals, waking and sleeping, are engrossed in false thoughts and evil concepts. These very dispositions will create blessings and torment, and comfort and distress, on the Day of Resurrection. In other words, whatever we read about the blessings of Paradise and the punishments of Hell are the creation of a person's good and bad attributes, and nothing else. 3. Great Islamic scholars have chosen another path and have presented much evidence for it from verses and traditions. The summary of their position is this: Every deed of ours, whether good or bad, has a worldly form and shape that we observe, and it has an otherworldly form and shape which is currently hidden within the deed. And on the Day of Resurrection, after undergoing change and transformation, it will lose its worldly form and shape and will appear in a new form, which will be a cause of comfort and peace or affliction and pain for the doer. Among these three aforementioned theories, the last theory is in conformity and agreement with many Quranic verses. These deeds are different forms of capabilities and energies. According to the modified form of the law of conservation of matter, energy (ENERGY) is never destroyed and always remains in this world, although we apparently think that it has been finished. Due to the permanence and perpetuity of these deeds, on the Day of Resurrection, at the time of reckoning, every person will be able to see all their deeds, whether it brings them pain and sorrow or comfort and peace. Human means and resources have not yet become capable of ascertaining the facts about past moments, except for a few. (Explanatory Note: In the recent past, our scientists have invented a camera named "Infrared" which can take a picture of a few past moments. This new machine works through a Heat System. It absorbs the waves emanating from bodies and, through a special thermogram, divides them into two parts, cold and hot, then presents them in the form of clear or dark pictures. (Daily Kayhan, Issue No. 7888, Year 1348). Through this means, the occurrence and nature of a crime can be determined, and a picture of the criminals' past actions is presented before them, and the veil of their lies is torn away). But it is certain that if a more perfect instrument were to come into existence, or if sight and perception were more perfect, it is possible that we could perceive and know that which has already happened in the past. However, there is also no objection or hindrance to some rewards and punishments being in accordance with established laws.

To prove the possibility of past deeds becoming embodied, we can make use of an established principle of modern physics, according to which matter is converted into energy. The modern theory of physics (Physics) regarding matter and energy is that matter and energy are two manifestations of a single reality. Matter is condensed and compacted energy that, under specific conditions, changes into energy. And sometimes, the power of the (Explosion) in the energy hidden within one gram of matter is greater than thirty thousand tons of dynamite. The conclusion is that matter and energy are two different forms of the same reality, and considering their conservation, it can be said that it is not improbable that scattered energies may reunite and take the form of a body. The energies expended on the path of reform and righteousness and the energies expended on the path of oppression and tyranny can combine and be molded into a specific physical form on the Day of Resurrection. There is no hindrance to good deeds taking the form of attractive and beautiful material blessings, and evil deeds being cast into the molds of punishment and torment.

See ayat 32 for tafseer.

Regarding these verses, two occasions of revelation (*sha'n-i nuzūl*) are recorded in *Majma' al-Bayān* and *al-Manār*: **The first** is that certain individuals proclaimed their love of God before the Prophet PBUH & His Pure Progeny while at the same time acting minimally upon the Divine commandments. It was in this context that the above-mentioned verses were revealed. **The second** is that certain Christians from Najran came to Medina and presented themselves before the Prophet PBUH & His Pure Progeny, declaring in the course of their discourse that their profound veneration of Christ (peace be upon him) was an expression of their love of God. It was in response to this that the above-mentioned verses were revealed and an answer was given to them.

The first verse declares that love is not merely a matter of inner sentiment; rather, its effects must be manifest in the conduct of the human being. The first sign of one who claims to love God is that he follows the Prophet and the one sent by God: **"إِنْ کُنْتُمْ تُحِبُّونَ اللهَ فَاتَّبِعُونِی"**. In reality, it is the natural effect of love that it draws the human being toward the beloved and toward his desires. There may, of course, exist feeble loves whose rays cannot extend beyond the heart, but such loves are so trivial that they cannot be accorded the name of love at all. A true and genuine love necessarily produces practical effects, establishing a bond between the lover and the beloved, rendering the lover devoted to the aspirations of the beloved, and impelling him to strive and endeavor toward the fulfillment of those aspirations. The reason and proof for this is evident: the human being's attachment and devotion to another is invariably because he perceives some quality of perfection in that other. A person never loves something in which there exists no point of perfection. Accordingly, the reason for the human being's love of God is that He is the source and origin of all perfection — and it is therefore indisputable that all His programs and commandments must likewise be perfect. Under such circumstances, how is it conceivable that a person who is a genuine lover of perfection and development should turn away from these programs? And if he does turn away, it is a sign and indication of the insincerity of his love and devotion. This verse is not concerned solely with the Christians of Najran and the claimants of love in the era of the Prophet; rather, it constitutes a logical principle of Islam for all ages. Those who day and night profess love for the Divine, for the leaders of Islam, for those who strive in the path of God, and for the righteous, yet bear no resemblance whatsoever to them in the realm of conduct, have no standing beyond that of false claimants. Those who are thoroughly immersed in sin and yet consider their hearts filled with love for God, the Prophet, Amīr al-Mu'minīn (peace be upon him), and the great leaders — or who hold the belief that faith, love, and devotion pertain solely to the heart and bear no relationship to conduct — are entirely estranged from the logic of Islam. In *Ma'ānī al-Akhbār*, it is transmitted from Imām Ṣādiq (peace be upon him) that he stated: **"مَا أَحَبَّ اللهَ مَنْ عَصَاہُ"** *"He who commits sin does not love God."* He then recited the following well-known verses: *You disobey God and yet outwardly display your love for Him —* *By my life, this is indeed a most extraordinary matter.* *Had your love been true, you would have obeyed Him —* *For whoever loves someone obeys his command.* **"یُحْبِبْکُمُ اللهُ وَیَغْفِرْ لَکُمْ ذُنُوبَکُمْ وَاللهُ غَفُورٌ رَحِیمٌ"** In this statement, the Holy Qur'an declares: if you love God and its effects become manifest in your conduct and life, God shall love you in return, and the effects of that love shall become apparent upon you in accordance with your state — He shall forgive your sins and encompass you in His mercy. The reason for God's reciprocal love is also evident: for He is a Being Who is perfect and complete in every respect and is an inexhaustible ocean of perfection — so whoever takes a step along the path of perfection and development, God shall, on account of that commendable act, establish a bond of love with him. This verse also makes clear that love cannot be unilateral — for every love invites the lover to take practical steps toward fulfilling the true desires of the beloved, and in doing so, the beloved will necessarily come to love him in return. A question may be raised here: if the lover always fulfills the commands of the beloved, then no sin would be attributable to him that would require forgiveness — rendering **"وَیَغْفِرْ لَکُمْ ذُنُوبَکُمْ"** without meaning in this context. The response to this is twofold: first, it is possible that this statement alludes to the forgiveness of past sins. Second, while the lover does not persistently disobey the beloved, it is possible that on account of the rebelliousness of desires and passions, he may occasionally commit a lapse — which shall be forgiven on account of his habitual and steadfast obedience.

In numerous traditions transmitted from the leaders of Islam, it is recorded that religion is nothing other than love. One such tradition, narrated in *al-Khiṣāl* and *al-Kāfī* from Imām Ṣādiq (peace be upon him), states that he declared: **"ھَلِ الدِّینُ إِلاَّ الْحُبُّ"** *"Is religion anything other than love?"* — and he then recited the verse: **"إِنْ کُنْتُمْ تُحِبُّونَ اللهَ فَاتَّبِعُونِی"**, followed by: **"قُلْ أَطِیعُوا اللهَ وَالرَّسُولَ"**. What is intended by these traditions is that the spirit and essence of religion is in reality nothing other than faith in God and Divine love — that faith and love whose radiance illuminates the entirety of the human being's existence, bringing all his limbs, faculties, and bodily powers under its influence. Its outward and manifest effect is that the human being comes to obey the command of God. **"أَطِیعُوا اللهَ وَأَطِیعُوا الرَّسُولَ"** In this verse, the discussion of the preceding verse is carried forward. It declares: since you claim to love the Lord, obey the command of God and follow His Messenger — and if you turn away from this, it shall be a sign of your failure to love the Lord, and God does not love such people: **"فَإِنْ تَوَلَّوْا فَإِنَّ اللهَ لاَ یُحِبُّ الْکَافِرِینَ"**. Incidentally, **"أَطِیعُوا اللهَ وَأَطِیعُوا الرَّسُولَ"** indicates that obedience to God and obedience to the Messenger are inseparable from one another. Obedience to the Messenger is obedience to God, and obedience to God is obedience to the Messenger. It is for this reason that in the preceding verse only obedience to the Messenger was mentioned, whereas here both God and the Messenger are spoken of together. **"فَإِنْ تَوَلَّوْا فَإِنَّ اللهَ لاَ یُحِبُّ الْکَافِرِینَ"** It is then declared: if these people turn away and do not act upon the requisites of love, they are not sincere in their declaration of affection and have not truly believed in God. It is therefore a natural and self-evident consequence that God does not love such individuals.

See ayat 34 for tafseer.

With this verse begins the narrative of the Virgin Mary and her ancestors. Lexically, *iṣṭafā* is derived from *ṣafw* (rhyming with *'afw*), meaning "that which is pure and unadulterated." The Arabs also designate a clear and transparent stone as *ṣafā* on account of its purity and clarity. Accordingly, *iṣṭifā'* signifies "the selection of a portion from that which is pure." The Holy Qur'an in the above-mentioned verse declares that God chose Ādam, Nūḥ, the family of Ibrāhīm, and the family of 'Imrān above all the worlds. This selection may be both ontological (*takwīnī*) and legislative (*tashrī'ī*) in nature — that is, God distinguished their creation from the very outset, although despite this distinction they were not compelled in their choice of the path of truth but were traversing it through their own will and volition. However, their particular constitution and mode of creation endowed them with the capacity to guide humanity. Thereafter, through their obedience to the Divine command, their piety and God-consciousness, and their striving in the path of guiding humanity, they also acquired a form of earned distinction (*imtiyāz-i iktisābī*) which merged with their innate distinction, so that they emerged as chosen and elect human beings.

Here, the question arises that if the innate distinction granted to the prophets did not compel them to walk on the path of truth, and this matter is also not contrary to the issue of free will and choice, it is nevertheless a form of partiality. The answer to this is that in a creation that is in harmony with a correct system, such a difference is acceptable (consider this). For example, the human body is an organized creation, and to keep its system functioning correctly, there must be differences among its limbs and organs. Otherwise, if all the cells of the human body possessed the delicacy of the inner membranes of the eye, the strength of the cells of the shin bone, the sensitivity of the brain's cells, or the beating like the heart, the structure of the body would certainly collapse. It is necessary that there be cells like those of the brain in the body, which take on the responsibility of guiding the body's muscles and limbs. There must also be strong bone cells that guarantee the body's stability. Sensitive cells are also needed to be aware of minor incidents, and motile cells are also required to produce movement. No one asks why the entire body is not brain and mind, or, for example, why the cells of grass do not possess the delicacy, refinement, and beauty of flower petals, because this quality would destroy the very structure of grass. The noteworthy point here is that the innate distinction, which is extremely necessary for an organized system, is not a simple matter; rather, a heavy duty and responsibility is attached to it, which is as great as the distinction itself. This heavy responsibility maintains balance in both pans of the scales of creation. That is, to the same degree that the prophets and guides of mankind possess distinction, they also possess duty and responsibility, and the responsibility of others is correspondingly less in accordance with their own distinction. Moreover, for attaining nearness in the divine court, a person's innate distinctions are by no means sufficient; rather, they must be accompanied by acquired distinctions.

**1. The Family of Ibrāhīm:** The verse is not enumerating all of God's chosen servants but is rather alluding to only some of them. Accordingly, if certain Prophets who do not belong to the aforementioned families are not mentioned, this does not constitute evidence of their not being chosen. It should also be noted that the Family of Ibrāhīm includes Mūsā ibn 'Imrān (peace be upon him), the Prophet of Islam PBUH & His Pure Progeny, and the chosen individuals of his household — for they are all among the descendants of Ibrāhīm. **2. The meaning of the word** ***Āl*:** Al-Rāghib states in *al-Mufradāt* that *āl* is derived from *ahl*, with the distinction that *āl* is generally employed for the close relatives of noble and distinguished individuals, whereas *ahl* carries a broader meaning and is used for all. Similarly, *āl* is used in relation to persons, whereas *ahl* may be used in relation to time, place, and all other categories — for instance, one says *ahl al-madīnah* but not *āl al-madīnah*. **3. The scope of the meaning of Āl 'Imrān and Āl Ibrāhīm:** It is self-evident that the selection of the Family of Ibrāhīm and the Family of 'Imrān does not mean that all the descendants of Ibrāhīm and 'Imrān are chosen — for it is possible that disbelievers may exist among their descendants. Rather, what is intended is certain chosen individuals from these families and lineages. **4. Who is 'Imrān?** The 'Imrān mentioned in the above verse is the father of the Virgin Mary (peace be upon her), not the father of the Prophet Mūsā (peace be upon him) — for wherever the name 'Imrān appears in the Holy Qur'an, the father of Maryam (peace be upon her) is intended. The subsequent verses dealing with the circumstances of Maryam (peace be upon her) likewise bear witness to this. **5. The infallibility of the Prophets and Imāms as evidenced by this verse:** In numerous traditions transmitted on the authority of the Ahl al-Bayt (peace be upon them), this verse has been cited as proof of the infallibility (*'iṣmah*) of the Prophets and Imāms — for God Almighty never selects individuals tainted by sin, polytheism, disbelief, or moral corruption; rather, He selects only those who are free from such defilements and are infallible. The verse also indicates that infallibility encompasses multiple levels and stages. **6. The argument from evolutionary development of species:** Some authors of the recent past have cited this verse as evidence for the theory of the evolution of species. Their view is that the Prophet Ādam (peace be upon him) was not the first human being; rather, numerous human beings existed in his era, from among whom God Almighty selected Ādam (peace be upon him) and brought into existence a distinguished lineage from among his descendants. Those who hold this view adduce *'alā al-'ālamīn* as their proof, arguing that it indicates the existence of *'ālamīn* — that is, "human society" — in the era of Ādam (peace be upon him), and that there is therefore no objection to believing that the first human being appeared millions of years ago and traversed the stages of evolution and development like other animals, with Ādam (peace be upon him) being a chosen individual from among them. In response to this, it may be said that we possess no evidence obliging us to understand *'ālamīn* here as referring to the contemporaries of Ādam (peace be upon him); it is rather possible that *'ālamīn* here refers to human beings across all ages and periods. The meaning of the verse would then be: among all those whom God chose from the entirety of human societies throughout the long history of humanity, the first was Ādam (peace be upon him), then Nūḥ (peace be upon him), then the Family of Ibrāhīm, and then the Family of 'Imrān. Since all these chosen individuals belonged to different eras, we understand that *'ālamīn* refers to human society across all ages and periods — and this does not necessarily entail the belief that numerous human beings existed in the era of Ādam (peace be upon him) from among whom he was chosen. This point merits careful reflection. --- **"ذُرِّیَّةً بَعْضُہَا مِنْ بَعْضٍ"** *Dhurriyyah* signifies "young offspring," although it is occasionally also used for all descendants whether direct or indirect. *(The root of dhurriyyah is dharra, rhyming with hamma, meaning creation and bringing into existence.)* In this verse, the Qur'an alludes to the fact that these chosen individuals were alike in their Islam, purity, piety, and endeavor for the guidance of humanity — as though they were different copies of a single book, each derived from the other: **"بَعْضُہَا مِنْ بَعْضٍ"**. --- **"وَاللهُ سَمِیعٌ عَلِیمٌ"** At the conclusion of the verse, it is indicated that God Almighty observes their efforts and activity, hears their words, and is aware of their deeds. This statement alludes to the profound responsibilities of the chosen individuals toward God Almighty and toward His creation. Incidentally, the verse also alludes to the Prophets of great resolve (*ūlū al-'azm*) in addition to Ādam (peace be upon him) — for Nūḥ is explicitly mentioned, and the Family of Ibrāhīm includes Ibrāhīm himself, Mūsā, 'Īsā, and the Prophet of Islam PBUH & His Pure Progeny, while the Family of 'Imrān contains a repeated allusion to Maryam and Christ (peace be upon them). The reason for this repetition is that the present verse serves as an introduction and prelude to the detailed account of their circumstances that follows.

See ayat 36 for tafseer.

The previous verse mentioned the family of Imran, and in these verses, the discussion about Imran's (a.s.) daughter, Maryam (a.s.), begins. These verses shed detailed light on the birth, upbringing, and other important events in the life of this great woman. From history, Islamic traditions, and the sayings of commentators, it is known that Hannah and Ishā' were two sisters. The first came into the marriage of Hazrat Imran; Hazrat Imran was a very important personality among the Children of Israel. The second was chosen by a prophet of Allah, Zakariyya (a.s.), to be his wife. (It is known from some traditions that Imran was also a prophet and revelation was also sent down to him. It should be noted that this Imran is not the father of Hazrat Musa (a.s.). There is a gap of about eighteen hundred years between them.) Many years passed, and Hannah did not have any children. One day, she was sitting under a tree and saw a bird feeding its young. Seeing this scene, the desire for a child flared up in her heart like a fire. She sincerely requested a son from the court of God. Only a short time had passed when this sincere prayer reached its target of acceptance, and she became pregnant. It is known from some traditions that Allah the Exalted had revealed to Hannah's husband, Hazrat Imran, that he would be granted a blessed son, who would heal the sick, bring the dead to life by the command of God, and also perform the duties of prophethood for the Children of Israel. He related this event to his wife, Hannah. When she became pregnant, she thought that this was the very boy who was then in her womb. She was unaware that in her womb was the mother of that boy, the honorable Maryam (a.s.). That is why she had made a vow to make her son a servant of the House of God, Bayt al-Maqdis. When the birth occurred, she saw that it was a girl. Now she became worried. She began to think, "What should I do?" because the service of Bayt al-Maqdis was performed by boys. Previously, no girl had ever been chosen for the service of Bayt al-Maqdis. Now we return to the exegesis of the verses and see how the Quran has described the final part of this event. ”اذ قالت امرات عمران.......“ This verse mentions the vow of Imran's wife. When she became pregnant, she vowed to make her child a servant of Bayt al-Maqdis because, from the information Allah had given her husband Imran, she had understood that she would have a boy. For this reason, she used the word ”محرّراً“ (muḥarraran) and did not say ”محرّرة“ (muḥarraratan). She requested God to accept her vow: ”فتقبل منّی انّک انت السمیع العلیم “. ”محرّر“ is derived from the root ”تحریر“ (taḥrīr), which means "to set free." In that era, this word was used for children who were designated for the service of the house of worship, so that they would perform the cleaning and other services of the house of worship and engage in the worship of the Lord in their free time. These servants were called ”محرّر“ because they were free from all kinds of service to their parents and considered the service of the house of worship a source of honor for themselves. Some say that when the children became somewhat capable of service, they would serve under the supervision of their parents until reaching maturity, and thereafter they would begin to work on their own. If they wished, they could finish their work in the house of worship and leave, or if they wished, they could continue the work. ”فَلَمَّا وَضَعَتْہَا قَالَتْ رَبِّ إِنِّی وَضَعْتُہَا اُنْثَی“۔ In this verse, the state of Hazrat Maryam's (a.s.) mother after the girl's birth is described. She said in distress: "O Lord! I have given birth to a girl, and You know that for the vow I have made, a girl cannot be like a boy, and a girl cannot perform those duties like a boy." ”ولیس الذکر کالا نثیٰ“۔ From the context within this verse and the traditions reported in the exegesis of the verse, it is known that ”ولیس الذکر کالانثیٰ“ (The male is not like the female) is a statement of Maryam's mother, not the word of God. But, logically, Maryam's mother should have said, ”لیس الانثیٰ کالذکر“ (The female is not like the male), because she had given birth to a girl, not a boy. It is possible that there is a reversal of order in this sentence. As happens in the speech of Arabs and non-Arabs, it is possible that due to the sudden distress that occurred at the time of childbirth, she said this unthinkingly, because she was hoping for a boy so that he would become a servant of Bayt al-Maqdis. In light of this inclination, it is possible that she spontaneously mentioned the son first, although the sentence structure and the newborn's gender demanded that she mention the daughter first. In the verse, ”واللہ اعلم بما وضعت“ (And Allah knows best what she delivered) is, in technical terms, a parenthetical sentence. Meaning, there was no need for Maryam's mother to say, "O God! I have given birth to a girl," because God already knew what she had delivered; He is aware of all the stages from the very beginning of conception and in the mother's womb. ”و انّی سمّیتھا مریم “۔ From this sentence, it is known that this name of Hazrat Maryam (a.s.) was given by her mother at the very time of childbirth. It should be remembered that in the language, 'Maryam' means 'a female worshipper'. This name was befitting of Hazrat Maryam's (a.s.) pious andThis is a manifestation of the mother's intense love and attachment, which she had for dedicating her child to the worship of Allah. Therefore, along with naming her, she requested God that He protect this newborn girl and her future offspring from satanic whisperings and keep them in the refuge of His grace and favor. ” ”And I seek refuge for her in You, and for her offspring, from the accursed Satan.” (وَإِنِّی اُعِیذُہَا بِکَ وَذُرِّیَّتَہَا مِنْ الشَّیْطَانِ الرَّجِیمِ ۔)

The preceding verses dealt with the birth of the Virgin Mary (peace be upon her). This verse informs us that God Almighty accepted Mary (peace be upon her) with gracious acceptance and nurtured her growth like a flourishing plant. In reality, as has already been alluded to, the mother of Mary was not certain that a girl would be accepted for the service of the House of God in Jerusalem — for no girl had previously been selected for this purpose — and she had therefore hoped that the child she was carrying would be a boy. The present verse declares that God Almighty accepted this pure girl for this spiritual and sacred service for the very first time. Some exegetes state that the sign of this acceptance was that Maryam (peace be upon her), throughout her service in Jerusalem, was never afflicted with the monthly cycle that would have required her to be removed from that spiritual center. It is possible that this acceptance of the vow and the divine reception accorded to Maryam was communicated to her mother through revelation. *Anbāt* — meaning "to cause to grow" — is an expression alluding to the development and nurturing of Maryam (peace be upon her) in her spiritual, moral, and ethical dimensions, as well as her perfection and advancement in these regards. Incidentally, this expression alludes to a subtle point: that God's work is *anbāt* — causing growth and development. Within the seeds of flowers and plants, innate capacities and potentialities lie concealed; they grow under the supervision of the gardener and reveal themselves. Similarly, within human existence, all forms of human capacities have been placed — and if a person entrusts himself to the Divine representatives and the gardeners of the garden of humanity for cultivation, he swiftly attains development and his hidden potential is revealed, and thus the meaning of *anbāt* assumes the form of realized truth. --- **"وَکَفَّلَہَا زَکَرِیَّا"** *Kafālah* signifies "the joining of one thing to another." It is for this reason that those who assume guardianship over young children are called *kāfil* or *kafīl* — for they effectively join themselves to the child. When this root is employed in the base form (*kafala* without *tashdīd*), it conveys the meaning of undertaking guardianship; when employed in the augmented form (*kaffala* with *tashdīd*), it conveys the meaning of appointing a guardian for someone. In this statement, the Qur'an declares that God appointed Zakariyyā (peace be upon him) for the guardianship of Maryam. As recorded in history, the father of Maryam had passed away before her birth. Her mother brought her to the Jewish scholars at Jerusalem and declared that this girl was a gift dedicated to Jerusalem, and that one of them should assume her guardianship. The scholars of the Children of Israel deliberated among themselves, each desiring the honor and distinction of being entrusted with the guardianship of Maryam. The matter proceeded through specific procedures, the details of which will be presented in the commentary on verse 33 of this Sūrah, and ultimately the Prophet Zakariyyā (peace be upon him) was chosen as her guardian. --- **"کُلَّمَا دَخَلَ عَلَیْہَا زَکَرِیَّا الْمِحْرَابَ وَجَدَ عِنْدَہَا رِزْقاً"** The word *miḥrāb* is derived from the root *ḥarb*, meaning "war." The reason for this is that the believers stand in that place to wage war against Satan, rebellious desires, and carnal passions — hence it is called *miḥrāb*. Alternatively, *miḥrāb* essentially means the elevated and uppermost place of a gathering, and since the prayer niche is constructed at the upper end of a place of worship, it is named accordingly. It should also be noted that the form of the *miḥrāb* among the Children of Israel differed from our own: they constructed it elevated above the ground level, with steps leading up to it, and its sides were built like the walls of a room so as to enclose it — such that those inside the *miḥrāb* were barely visible from outside. Maryam (peace be upon her) grew up under the guardianship of Zakariyyā (peace be upon him) and became so immersed in the worship and service of God that, according to Ibn 'Abbās, when she reached the age of nine, she would fast during the day and engage in worship throughout the night. In her piety and knowledge of God, she attained such advancement that she surpassed even the learned scholars and devout men of that era. *(Ref: Majma' al-Bayān, Vol. 2, p. 436)* When Zakariyyā (peace be upon him) would come to her *miḥrāb*, he would find particular foods placed there, which would fill him with great wonder. One day he asked: **"یَا مَرْیَمُ أَنَّى لَکِ ہَٰذَا"** *"O Maryam! From where has this food come?"* Maryam replied: **"قَالَتْ ہُوَ مِنْ عِنْدِ اللهِ إِنَّ اللهَ یَرْزُقُ مَنْ یَشَاءُ بِغَیْرِ حِسَابٍ"** *"It is from God — for He provides sustenance to whomsoever He wills without measure."* What was the nature of this food and from where did it come to Maryam (peace be upon her)? The verse does not specify, but from traditions recorded in numerous Shī'ah and Sunnī books — including *Tafsīr al-'Ayyāshī* and others — it becomes evident that it was a variety of the fruits of Paradise, which by the command of the Lord would arrive at the *miḥrāb* of Maryam (peace be upon him) out of season. There is nothing surprising in God honoring one of His pious servants in such a manner. The sustenance referred to here means a food of Paradise, and this is also established by the internal evidence of the verse itself — for *rizqan* appears here in the indefinite form, indicating that it was a particular kind of food unfamiliar to Zakariyyā (peace be upon him). The second indication is the response of Maryam herself — that it was from God. The third evidence is the fervor with which Zakariyyā (peace be upon him) was seized and his supplication to the Lord for a son, alluded to in the subsequent verse. The author of *al-Manār* and other exegetes, however, hold that *rizqan* here refers to ordinary worldly food, for Ibn Jarīr has written: the Children of Israel were afflicted by famine and there was a severe shortage of grain; Zakariyyā (peace be upon him) was unable to bear the expenses of Maryam. In these circumstances, lots were drawn, and the lot fell to a man named Najjār, who with great pride would provide food for Maryam from his pure earnings. When Zakariyyā (peace be upon him) would come to her *miḥrāb*, he would be astonished to see food present in such dire conditions. Maryam would tell him that God had, in these circumstances, entrusted this task to a person of faith. As has already been stated, however, this interpretation neither accords with the internal evidence of the Qur'anic verse nor with the traditions transmitted concerning it. One such tradition, transmitted from Imām Bāqir (peace be upon him) and recorded in *Tafsīr al-'Ayyāshī*, is summarized here: *"One day the Prophet PBUH & His Pure Progeny visited the home of Fāṭimah al-Zahrā' (peace be upon her). The situation was such that for several days proper food had not been available in her home. Suddenly he noticed a particular food in her possession and asked: 'From where has this food come?' Fāṭimah replied: 'From God — for He provides sustenance to whomsoever He wills without measure.' Thereupon the Prophet PBUH & His Pure Progeny said: 'This event is like the event of Zakariyyā (peace be upon him), who came to the miḥrāb of Maryam (peace be upon her) and saw food there, and upon asking from where it had come, was told that it had come from God.'"* *(Ref: Tafsīr Nūr al-Thaqalayn, Vol. 1)* The meaning of *bi-ghayr ḥisāb* (without measure) has already been discussed in the commentary on verse 303 of Sūrah al-Baqarah and verse 27 of this Sūrah.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

As has already been stated, the wife of Zakariyyā (peace be upon him) and the mother of Maryam (peace be upon her) were sisters. It is noteworthy that both were initially barren. When the mother of Maryam was blessed with so worthy a daughter, and Zakariyyā (peace be upon him) witnessed the sincerity and remarkable qualities of Maryam (peace be upon her), he conceived the desire that he too might be blessed with pure and pious offspring like Maryam — a child whose countenance would be a manifestation of Divine greatness and the proclamation of God's oneness. The long life of Zakariyyā (peace be upon him) and his wife had passed in this manner, and from the perspective of the outward natural laws and the order of nature, it seemed unlikely that they would now be blessed with a child. Yet the effect of his love of God and his witnessing of out-of-season fruits beside the prayer niche of Maryam (peace be upon her) was such that a fresh hope arose in the heart of Zakariyyā (peace be upon him), and in the season of old age he desired that the branch of his existence too might bear fruit in the form of a son. Accordingly, while engaged in worship and supplication, he petitioned God Almighty for a child: **"قَالَ رَبِّ ہَبْ لِی مِنْ لَّدُنْکَ ذُرِّیَّةً طَیِّبَةً إِنَّکَ سَمِیعُ الدُّعَاءِ"** *"O Lord, grant me from Your presence pure offspring, for You are the Hearer of supplications."* **"فَنَادَتْہُ الْمَلاَئِکَةُ وَہُوَ قَائِمٌ یُصَلِّی فِی الْمِحْرَابِ"** Not much time had elapsed before the supplication of Zakariyyā (peace be upon him) was answered. While he was engaged in supplication and worship in his prayer niche, the angels called out to him by God's command and gave him the glad tidings that God Almighty would very soon grant him a son whose name would be Yaḥyā, and who would be endowed with the following qualities: **1.** He would believe in Christ (peace be upon him) and lend him strength and support through his faith: **"مُصَدِّقاً بِکَلِمَةٍ مِنَ اللهِ"**. It should be noted that in this verse and in certain other verses to be mentioned subsequently, *kalimat* refers to 'Īsā (peace be upon him). As recorded in history, Yaḥyā (peace be upon him) was six months older than 'Īsā (peace be upon him) and was the first person to affirm the prophethood of Christ (peace be upon him). Since he enjoyed great renown among the people for his purity, asceticism, and piety, his inclination toward Christ (peace be upon him) proved highly influential in drawing the attention of the people toward the mission and prophethood of 'Īsā (peace be upon him). **2.** He would assume the leadership of society in knowledge and practice: **"وَسَیِّداً"**. Furthermore, he would preserve himself from rebellious desires, carnal passions, and worldliness: **"وَحَصُوراً"**. *Ḥaṣūr* is derived from the root *ḥaṣr*, meaning "one who keeps himself confined or restricted in some respect." This word is also sometimes used in the sense of celibacy and refraining from marriage. Some exegetes have understood this second meaning in the above verse, and certain traditions also allude to this interpretation. **3.** He would be a Prophet of God and among the righteous.

Here, the question arises that if the meaning of "hasur" is not to marry, is this act considered a distinction and a special quality for a person, since Hazrat Yahya (as) is mentioned in this context. The answer is that, firstly, we have no certain proof that "hasur" in the verse means to forsake marriage, and furthermore, the narration transmitted in this regard is not authentic in terms of its chain of transmission (*sanad*). It is not improbable that the word "hasur" in the verse is in the sense of forsaking carnal desires, lust, and worldliness, and is in terms of a quality of asceticism. Secondly, it is possible that Hazrat Yahya (as), like Hazrat Isa (as), was compelled to live a celibate life due to special circumstances in his life and due to frequent travel for the sake of religion. Therefore, this cannot be a general law for everyone, and God has praised him here for this quality because, despite not marrying due to special circumstances, he possessed the ability to restrain himself from sin, and he was not tainted by sin in any way. The law of marriage is, in general, a natural law, and it is not possible for anyone to issue a ruling against this natural law. Therefore, not marrying was not considered a good deed in Islam or any other religion.

"Yahya" is from the root "hayat" and its meaning is "he lives," and this was the name given to this great prophet. Life here refers to both material and spiritual life, which is under the shadow of faith, the station of prophethood, and connection with God. It is known from verse 7 of Surah Maryam that God Almighty had chosen this name for Prophet Yahya (a.s.) even before his birth. "Yā Zakariyyā, innā nubashshiruka bi-ghulāmin ismuhu Yaḥyā lam najʿal lahū min qablu samiyyā." "O Zakariyya! We give you good tidings of a son whose name will be Yahya, and We have not made anyone with this name before." As is known from the preceding verses, the desire for Yahya's birth arose in the heart of Prophet Zakariyya (a.s.) after seeing the spiritual progress of Lady Maryam (a.s.). It is interesting to note here that as a result of this prayer, Allah Almighty granted Prophet Zakariyya (a.s.) a son who resembled the son of Lady Maryam (a.s.) in several respects. For example: ________________in terms of receiving prophethood in childhood, ________________in terms of the meaning of their names________because the meaning of both Prophet Isa (a.s.) and Yahya (a.s.) is "he lives," and ________________Allah Almighty sent blessings and peace upon both on three occasions: birth, death, and resurrection. "QĀLA RABBI ANNĀ YAKŪNU LĪ GHULĀM......" When the angels gave the good tidings of Yahya's birth, Prophet Zakariyya was astonished and submitted in the court of God: "My Lord! How can it be that I have a child when I have become old and my wife is barren?" In response, the revelation came: "Thus does God do what He wills." In this verse, Prophet Zakariyya (a.s.) mentions his old age, saying: "wa qad balaghanī al-kibar" (old age has reached me). However, in verse 8 of Surah Maryam, his statement is recorded as: "wa qad balaghtu min al-kibari ʿitiyyā." "I have reached the final stage of old age." The difference in expression is because as a person moves towards old age, it is as if old age and death also advance towards him from the other side in search of him, as Prophet Ali (peace be upon him) says: "Idhā kunta fī idbārin wal-mawtu fī iqbālin fa-mā asraʿa al-multaqā." (Reference: Nahj al-Balagha, Kalimat Qisar. 28) "Since you are heading towards the latter part of life and death is advancing towards you, how quickly you will meet each other." "Ghulam" in the lexicon means "young boy." "Aqir" is from "aqr," its meaning is "root and foundation." One of its meanings is also "habs" (confinement). Barren women are called "aqir" either because their matter has reached its end or because they have been stopped, i.e., confined, from giving birth. A question arises here: what was the basis of Prophet Zakariyya's (a.s.) astonishment and surprise, given that he was also aware of the boundless power of God Almighty? By looking at other verses of the Quran, the answer to this question becomes clear, which is that Prophet Zakariyya (a.s.) wanted to know how it was possible for a barren woman, who had also ceased her monthly cycle for many years, to give birth. What change and transformation would occur in her? Would she begin to menstruate again like middle-aged women, or would she become capable of childbirth in some other way? Furthermore, faith in the power of God is a separate matter from witnessing and observation. Prophet Zakariyya (a.s.) actually wanted his faith to reach the level of witnessing. This is similar to the incident of the birds with Prophet Ibrahim (a.s.). Prophet Ibrahim (peace be upon him) had faith in the resurrection and the Day of Judgment, but he wanted to attain certainty in this way. It is a natural matter that when a person encounters something that goes against the laws of nature, he falls into deep thought and desires to obtain a sensory proof for it.

Here, Zakariyyā (peace be upon him) requests a sign in response to the glad tidings of the birth of Yaḥyā (peace be upon him). As has already been stated, his expression of wonder at this extraordinary event and his petition to the Lord for a sign does not in any way constitute evidence of a lack of trust in the promises of God — particularly given that the Divine glad tidings had already been confirmed by the statement: **"کَذٰلِکَ اللهُ یَفْعَلُ مَا یَشَاءُ"** *(Thus does God do whatsoever He wills)*. What Zakariyyā (peace be upon him) desired was that his faith might thereby attain the degree of witnessed faith (*īmān-i shuhūdī*). He wished his heart to be filled to the brim with faith — just as the Prophet Ibrāhīm (peace be upon him) had sought to attain contentment through sensory witnessing — so that he too might reach that station. **"قَالَ آیَتُکَ أَلاَّ تُکَلِّمَ النَّاسَ ثَلاَثَةَ أَیَّامٍ إِلاَّ رَمْزاً"** *Ramz* originally denotes signaling with the lips. Quiet and subdued speech is also termed *ramz*. Gradually, the meaning of *ramz* has broadened and now refers to any communication, gesture, or sign — whether explicit or implicit. God Almighty accepted this petition of Zakariyyā (peace be upon him) as well, and a sign was appointed for him: his tongue became inoperative for three days without any natural cause. He was unable to engage in ordinary speech, yet when it came to the remembrance and glorification of God, his tongue functioned without any difficulty. This remarkable condition was a sign of God's power over all things. That God Who has the power to open a bound tongue at the time of His remembrance likewise has the power to bring forth, from a barren womb, a believing child who is a manifestation of the remembrance of the Lord — and herein lies the correspondence between this sign and what Zakariyyā (peace be upon him) sought. This same theme appears in the opening verses of Sūrah Maryam as well. It is possible that another subtle point is concealed within this sign: that Zakariyyā's persistent insistence and his petition for a sign, though not a prohibited or reprehensible act, nonetheless bore some resemblance to *tark al-awlā* (abandoning the more appropriate course). It is perhaps for this reason that God appointed a sign which, while a manifestation of Divine power, also served as an admonition and gentle allusion to this *tark al-awlā*. A question presents itself here: is the binding of a Prophet's tongue consistent with his station of prophethood and his duty of propagation? The answer is not particularly difficult — for this would have been inconsistent with the prophetic duty only had the duration been prolonged. A brief period during which the Prophet withdrew from his community to devote himself to the worship of God is not in any way inappropriate, especially since during that time he could communicate necessary matters by gesture or convey realities through the verses of God — for the verses of God are themselves considered the remembrance of the Lord. And it so happened that he did precisely this, and through gestures invited the people to the remembrance of God as well. **"وَاذْکُرْ رَبَّکَ کَثِیراً وَسَبِّحْ بِالْعَشِیِّ وَالْإِبْکَارِ"** The word *'ashī* is generally used to refer to the final hours of the day, just as *ibkār* refers to the early hours of the day. Some scholars hold that *'ashī* spans from the beginning of the decline of the sun to sunset, while *ibkār* spans from the commencement of dawn until midday. *(Al-Muṣḥaf al-Mufassar by Farīd Wajdī, commentary on the verse under discussion.)* However, as already stated, both words are most commonly used in the former senses. In this statement, the Qur'an indicates that God Almighty instructed Zakariyyā (peace be upon him) to glorify and remember his Lord. At a time when his tongue had been rendered mute, this glorification and remembrance was itself a sign of God's power to open what is closed — and it was also an expression of responsibility in gratitude for the great gift of God. The opening verses of Sūrah Maryam indicate that Zakariyyā (peace be upon him) did not merely act upon this program himself but also, through gestures, invited the people to participate in it — for this Divine gift and bestowal was connected to his community, and in the form of Yaḥyā a worthy leadership was being granted to them. They were accordingly invited to engage in the glorification and remembrance of the Lord in the morning and evening hours. In reality, these were days appointed for all to engage in gratitude and glorification.

See ayat 43 for tafseer.

The preceding verses dealt with 'Imrān (peace be upon him) and his wife; now the name of Maryam (peace be upon her) is also mentioned and these verses engage in a detailed discussion concerning her. First, an allusion is made to the fact that the angels conversed with Maryam: **"وَإِذْ قَالَتِ الْمَلاَئِکَةُ یَا مَرْیَمُ"** — this verse indicates that it is possible for angels to converse with human beings other than Prophets, and this statement likewise attests to the elevated station of Maryam (peace be upon her). The angels give Maryam (peace be upon her) the glad tidings that God has chosen her, selected her, and declared her to be pure — meaning that as a result of her piety, God-consciousness, faith, and worship, she has come to be numbered among the chosen and pure servants of God, and she has been selected for the birth of a Prophet of the stature of 'Īsā (peace be upon him). **"وَاصْطَفَاکِ عَلَى نِسَاءِ الْعَالَمِینَ"** With the repetition of **"وَاصْطَفَاکِ"** it is declared: God has chosen you from among the women of the worlds and bestowed upon you preeminence over all of them. The first portion of the verse alludes to the exalted human qualities of Maryam (peace be upon her) and presents her as a chosen human being, while in the second portion **"وَاصْطَفَاکِ"** alludes to her preeminence over all women of her own era. The verse then instructs: perform the prayer, perform the ritual purification, and maintain purity and cleanliness — that is, fulfill all these obligations, for the conjunction *wāw* does not denote sequence or order. Furthermore, *rukū'* and *sujūd* are in their original sense expressions of humility and submissiveness, of which the commonly known forms of bowing and prostration constitute particular instances.

As has already been stated in the commentary on the preceding verses, the mother of Maryam (peace be upon her), after the birth, wrapped her newborn daughter in a cloth and brought her to the place of worship. There she addressed the scholars and elders of the Children of Israel, declaring: "This newborn girl has been dedicated to the service of the House of God; let one of you assume her guardianship." Since Maryam (peace be upon her) was from the family of 'Imrān — a noble and distinguished lineage — the scholars and devout men of the Children of Israel each endeavored to surpass one another in obtaining the honor of her guardianship. They agreed to settle the matter by drawing lots and proceeded to the bank of a river, where each of them presented his pen or staff — the name of each participant having been inscribed on his respective pen. The rule agreed upon was that whichever pen sank to the bottom of the water would be eliminated, and only the pen that remained on the surface would be counted as the winning lot. The pen bearing the name of Zakariyyā (peace be upon him) first descended to the depths of the water and then rose back to the surface. Thus the guardianship of Maryam (peace be upon her) fell to Zakariyyā (peace be upon him) — and in reality he was the most worthy for this role, both because he was a Prophet of God and because his wife was the maternal aunt of Maryam (peace be upon her). The above-mentioned verse alludes to one dimension of this event, declaring: the account of Maryam that We have related to you belongs to the tidings of the unseen — for this event, in its authentic and unadulterated form, was not to be found anywhere in the previously distorted scriptures, and therefore only Divine revelation could serve as its authentic source: **"ذٰلِکَ مِنْ أَنْبَاءِ الْغَیْبِ نُوحِیہِ إِلَیْکَ"**. Then, alluding to a portion of this event, it is declared: you were not present when they were casting their pens into the water to determine the guardianship of Maryam: **"وَمَا کُنْتَ لَدَیْہِمْ إِذْ یُلْقُونَ أَقْلاَمَہُمْ أَیُّہُمْ یَکْفُلُ مَرْیَمَ"** — nor were you present when they were disputing over the guardianship of Maryam, and all of this has reached you solely through Divine revelation. The drawing of lots is the final recourse for resolving disputes.

The present verse, together with the verses concerning the Prophet Yūnus (peace be upon him) in Sūrah al-Ṣāffāt, indicates that drawing lots may be resorted to when resolving a difficulty or when a dispute has reached its final stage and no means of settling the disagreement is apparent. Alongside these verses, traditions transmitted from the leaders of Islam are also available on this subject. It is on account of these verses and traditions that the *qā'idah-yi qur'ah* (the principle of lots) has come to be discussed in jurisprudential works as one of the established legal rules and principles. However, as already indicated, drawing lots may only be employed in situations of absolute necessity when no other means of resolving the matter remains — and therefore if another solution to a problem presents itself, resort to lots is not permissible. No specific method has been prescribed in Islam for drawing lots; rather, wooden sticks, pebbles, or paper may be employed in such a manner that no possibility of conspiracy against any party or of inflicting harm on anyone remains. It is evident that in Islam, gambling and commercial transactions cannot be conducted through the drawing of lots, for such activities do not constitute a difficult problem requiring lots as a means of resolution, and any income derived from such activity is not permissible. It is also worth noting that the drawing of lots is not restricted to resolving disputes and disagreements between people; it may also be employed to resolve other difficulties. For instance, as stated in the traditions, if a person commits an immoral act with an animal and then releases it into a flock of sheep and goats, and if that particular animal cannot be identified, lots may be drawn to single out one animal from the flock, and its meat should be avoided — for abandoning the entire flock would entail considerable loss, yet the consumption of all their meat is likewise not permissible. In such a situation, the drawing of lots provides a resolution to this difficulty.

In this verse, the event of the birth of Christ (peace be upon him) is narrated. The account commences with the angels giving glad tidings to Maryam (peace be upon her). The angels, on behalf of God, give her the joyful news that God will grant her a child whose name will be the Messiah, 'Īsā ibn Maryam (peace be upon him). He will be possessed of honor and greatness in both this world and the next, and will be among those brought near to the Divine Presence: **"إِذْ قَالَتِ الْمَلاَئِکَةُ یَا مَرْیَمُ إِنَّ اللهَ یُبَشِّرُکِ بِکَلِمَةٍ مِنْہُ اسْمُہُ الْمَسِیحُ عِیسَى ابْنُ مَرْیَمَ"**

**1. Why is 'Īsā (peace be upon him) called *Kalimah*?** In this verse and in two further verses, Christ (peace be upon him) is referred to by the title *kalimah*. This expression also appears in the books of the New Testament. Exegetes differ regarding the reason why 'Īsā (peace be upon him) is designated *kalimah*, but the most prevalent view is that the reason lies in his extraordinary birth, which is an instance of the Divine command: **"إِنَّمَا أَمْرُہُ إِذَا أَرَادَ شَیْئاً أَنْ یَقُولَ لَہُ کُنْ فَیَکُونُ"** *"His command, when He intends something, is only that He says to it: 'Be,' and it is."* *(Yā-Sīn: 82)* Alternatively, the reason may be that before his birth, God Almighty gave glad tidings of him to his mother through a divine word. It is also possible that the reason for this expression is that the word *kalimah* in Qur'anic usage is employed in the sense of "created being." For instance: **"قُلْ لَوْ کَانَ الْبَحْرُ مِدَاداً لِکَلِمَاتِ رَبِّی لَنَفِدَ الْبَحْرُ قَبْلَ أَنْ تَنْفَدَ کَلِمَاتُ رَبِّی وَلَوْ جِئْنَا بِمِثْلِہِ مَدَداً"** *"Say: If the sea were ink for the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement."* *(al-Kahf: 109)* In this verse, the *kalimāt* of God refers to the created beings of God. And since Christ (peace be upon him) was one of the great creations of God, the term *kalimah* was applied to him. Incidentally, this also contains an implicit response to those who claim divinity for 'Īsā (peace be upon him). **2. Why is 'Īsā (peace be upon him) called Messiah (*Masīḥ*)?** It is possible that this is because *masīḥ* means "one who anoints" or "one who is anointed" — for he would pass his hand over the bodies of those afflicted with incurable diseases and, by the command of God, heal them. This honor and greatness had been foretold for him, and for this reason God Almighty gave him the name *Masīḥ* even before his birth. Alternatively, it may be because God Almighty purified and cleansed him through *masḥ* — that is, kept him free from impurity and sin. **3. 'Īsā is the son of Maryam:** The Qur'an in this verse explicitly introduces 'Īsā (peace be upon him) as the son of Maryam (peace be upon her) — so that it may serve as a response to those who claim divinity for him. For one who is born of a mother, passes through the transformations of the embryonic stage, and enters into the changes and developments of the material world — how can such a being be God? God is exalted above and beyond all change and transformation whatsoever.

This verse now makes mention of the speech of Christ (peace be upon him) in the cradle — for as will be related in Sūrah Maryam, he spoke from the cradle in order to remove the accusation from his mother, and in eloquent speech he made manifest before God his station of servitude and his station of prophethood. And since it is impossible for a Prophet to be born of an impure and defiled womb, he thereby established, through this miracle, the purity of his mother. It should be noted that *mahd* refers to the place or object prepared for the repose and rest of a newborn child. In Persian, it approximates the meaning of *gahwārah* (cradle), though the two are not entirely synonymous — for *gahwārah* contains within it the connotation of motion, whereas *mahd* refers to any place prepared for a newborn. Incidentally, this verse alludes to the reality that Christ (peace be upon him) would speak the truth from his birth until middle age — as though he would spend his entire life taking steps toward the propagation and guidance of creation, without resting for even a single moment. It should also be noted that *kahlah* is derived from the root *kahl* and does not mean "old" but is employed for those of middle age. Some lexicographers have explicitly stated that the period of *kuhūlah* spans from twenty-four to fifty-one years of age. One younger than this is termed *shābb*, and one older than this is termed *shaykh*. This expression concerning 'Īsā (peace be upon him) constitutes a form of prophecy indicating that he will return to this world once more — for as we know from historical accounts, at the age of thirty-three 'Īsā (peace be upon him) was taken up from among the people and ascended to the heavens. This is consistent with all those traditions which state that 'Īsā (peace be upon him) will return among the people in the era of Imām Mahdī (peace be upon him) and lend him support. At the conclusion of the verse, following the enumeration of the various qualities of 'Īsā (peace be upon him), it is declared that he will be among the righteous: **"وَمِنَ الصَّالِحِینَ"**. This indicates that being righteous (*ṣāliḥ*) is a great honor and distinction, and that the meaning of *ṣāliḥ* encompasses all human values and virtues.

We know that this world is the realm of causes (*'ālam-i asbāb*). God Almighty has set the process of creation in motion in such a manner that every existent comes into being only through a chain of causes and factors — for instance, the birth of a child requires marriage, sexual union, and the conjunction of the sperm and ovum. It is therefore not surprising that Maryam (peace be upon her) was astonished and perturbed upon receiving the glad tidings of imminent motherhood. She asked: "O my Lord, how can I have a child when no man has touched me?" **"قَالَتْ رَبِّ أَنَّى یَکُونُ لِی وَلَدٌ وَلَمْ یَمْسَسْنِی بَشَرٌ"** God immediately informed her through the angels: God creates whomsoever He wills — that is, just as the natural order is itself God's creation and subject to His command, He can whenever He wills transform it and bring all existing things into being through non-material causes and factors: **"وَکَذٰلِکَ اللهُ یَخْلُقُ مَا یَشَاءُ"** To complete this declaration, He then states: when He intends to do something, He commands it: "Be!" — and it immediately comes into being: **"إِذَا قَضَى أَمْراً فَإِنَّمَا یَقُولُ لَهُ کُنْ فَیَکُونُ"** The expression **"kun fa-yakūn"** alludes to the swiftness of creation. It is evident that the word *kun* is in reality an expression of God's definitive will and intention — for there is no actual need for Him to utter it. That is to say, His mere intention regarding a thing, together with the issuance of the creative command, is sufficient to immediately invest it with the garment of existence. It is noteworthy that in this verse, regarding the creation of 'Īsā (peace be upon him), the word *yakhluqu* (He creates) is employed, whereas in the preceding verses, concerning the bringing into being of Yaḥyā (peace be upon him), the word *yaf'alu* (He does) was used. It is possible that this difference in expression alludes to the difference in the manner of creation of these two Prophets — one having come into existence in the customary manner, and the other in an extraordinary and unprecedented way.

See ayat 49 for tafseer.

In continuation of the four qualities of 'Īsā (peace be upon him) presented in the preceding verses — his honor in this world and the next, his being among those brought near to God, his speech in the cradle, and his being among the righteous — the Qur'an in these verses alludes to two further qualities of this great Prophet, which are themselves a compendium of several important attributes. First it declares: **"وَیُعَلِّمُہُ الْکِتَابَ وَالْحِکْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِیلَ"** It first alludes in general terms to the teaching of the scripture and wisdom, and then identifies two manifest instances of this scripture and wisdom, namely the Torah and the Gospel. It is entirely evident that those appointed by God for the guidance of humanity must, in the first stage, invite people through knowledge and learning and present living and humanity-shaping laws and ordinances. Then in the second stage, they must present clear credentials of their connection with God and thereby furnish proof of their appointment by Him. For this purpose, every Prophet was equipped with miracles corresponding to the most advanced sciences of his era, so that his connection with the metaphysical realm would become more manifest and the scholars of each age, acknowledging their own incapacity before him, would affirm the truth of his call. This point is transmitted in a tradition from Imām 'Alī ibn Mūsā al-Riḍā (peace be upon him), in response to a question posed to him: why do Prophets possess miracles? He explained — the substance of which is as follows: In the era of Mūsā (peace be upon him), sorcerers were exceedingly numerous. Mūsā (peace be upon him) performed an act before which all sorcerers were rendered powerless. In the era of the mission of Christ (peace be upon him), physicians possessed great expertise in the treatment of ailments. 'Īsā (peace be upon him) established his truthfulness by healing those with incurable diseases without material means. In the era of the Prophet of Islam PBUH & His Pure Progeny, orators, poets, and men of eloquence possessed extraordinary mastery of language — and all of them ultimately bowed before the eloquence and rhetorical excellence of the Qur'an. *(Ref: Biḥār, Vol. 5, p. 19)* In the above verse, alluding to the mission of Christ (peace be upon him), God Almighty first states that God taught him the scripture and wisdom: **"وَیُعَلِّمُہُ الْکِتَابَ وَالْحِکْمَةَ"** — and then identifies the referents of this scripture and wisdom, declaring that he was taught the Torah and the Gospel: **"وَالتَّوْرَاةَ وَالْإِنْجِیلَ"**. Thereafter, his mission for the guidance of the deviant people among the Children of Israel is alluded to — for they were at that time afflicted with all manner of superstitions, corruptions, and disputes: **"وَرَسُولاً إِلَى بَنِی إِسْرَائِیلَ"** *(Explanatory Note: In this clause, a verb such as "yaj'aluhu" is implied; several other interpretive possibilities have also been noted in this connection.)* It is worth noting that the above verse may initially suggest that 'Īsā (peace be upon him) was charged exclusively with the invitation of the Children of Israel — but this does not negate his being among the Prophets of great resolve (*ūlū al-'azm*), for an *ūlū al-'azm* Prophet is one who brings a new religion and law, even if his mission is not universal in scope. In *Tafsīr Nūr al-Thaqalayn*, a tradition is also transmitted regarding the universal nature of the mission of 'Īsā (peace be upon him) and the question of its being confined to the Children of Israel. *(Ref: Nūr al-Thaqalayn, Vol. 1, p. 343)* Some exegetes hold the view that the mission of 'Īsā (peace be upon him) was universal and not limited to the Children of Israel, but they note that the Children of Israel stood in the foremost rank among those whose guidance was entrusted to him. The late 'Allāmah Majlisī in *Biḥār al-Anwār* has transmitted traditions on the meaning of *ūlū al-'azm*, whose import is that their call must be universal and for all the world. *(Ref: Biḥār, Vol. 11, p. 32)* In reality, the call of the Prophets is a call toward life — and accordingly, in the above verse, when detailing the miracles of Christ (peace be upon him), the first matter mentioned is the creation of life in inanimate things by the command of God. It is stated on the authority of 'Īsā (peace be upon him): "I have come to you with a sign from your Lord — I fashion from wet clay the form of a bird, breathe into it, and by the command of God it becomes a living bird." The matter of creating life by the command of God is not a complex problem — for we know that all living creatures in the world have come into being from earth. At most, this may be described as gradual transformation and change occurring over a prolonged period. What then prevents God Almighty from assembling all the necessary factors so that all these stages are accomplished rapidly and clay is transformed into a living being — particularly when the one presenting this miracle is connected to the metaphysical realm and the infinite power of the Lord? After this, mention is made of the treatment of those afflicted with ailments that are exceedingly difficult or impossible to treat by ordinary means. It is declared: "I can cure those born blind and those afflicted with leprosy, and I can also invest the dead with the garment of life." It is evident that these matters — particularly for the physicians and scholars of that era — constituted undeniable miracles. In the subsequent stage, the disclosure of the hidden secrets of people is mentioned — for every individual has certain personal and private secrets of which others are unaware. If someone, without any prior acquaintance or previous connection, were to reveal such matters — for instance, informing a person of what he has eaten or providing the full details of what he has stored away — this constitutes evidence that he has received inspiration from a Divine and unseen source. Christ (peace be upon him) declares: "I am aware of these matters and I inform you of them": **"وَأُنَبِّئُکُمْ بِمَا تَأْکُلُونَ وَمَا تَدَّخِرُونَ فِی بُیُوتِکُمْ"** Finally it is declared: in all of these things there are signs for you, if you are people of faith and seekers of truth: **"إِنَّ فِی ذَلِکَ لَآیَةً لَکُمْ إِنْ کُنْتُمْ مُؤْمِنِینَ"**

The author of *Tafsīr al-Manār* and other exegetes insist that the miraculous matters mentioned in the above verse — those attributed to Christ (peace be upon him) in the Qur'an — ought to be subjected to some form of allegorical interpretation. For instance, they argue that 'Īsā (peace be upon him) merely claimed that he could perform such acts by the command of God but never actually carried them out in practice. However, even if we were to grant that such an interpretation is possible in the present verse, Sūrah al-Mā'idah, verse 110, explicitly states: **"وَإِذْ تَخْلُقُ مِنَ الطِّینِ کَهَیْئَةِ الطَّیْرِ"** *"(O 'Īsā,) among God's blessings upon you was this — that you would fashion from wet clay the form of a bird, breathe into it, and it would become a living creature by the command of God."* This argument is therefore unacceptable, for the aforementioned verse of Sūrah al-Mā'idah explicitly and categorically describes his having actually performed these acts. Furthermore, there is no compelling reason to insist upon such interpretations — for if the intention is to deny the extraordinary acts of the Prophets, the Qur'an has explicitly affirmed these on numerous occasions, and even if one were to force an allegorical interpretation in one or two instances, what would be done with the remaining occasions? Setting aside all these considerations, when we recognize God as sovereign over all the laws of nature and creation — not subject to them — what prevents the ordinary laws of nature from being extraordinarily altered on exceptional occasions by His command? If they suppose that such matters are incompatible with the unity of Divine acts (*tawḥīd-i af'ālī*), His exclusive creatorship, and His having no partner, the Qur'an has already answered this objection — for in all such instances, the occurrence of these events has been made conditional upon the command of God. That is to say, no person can engage in such acts through his own personal power and strength unless it is the will of God and His infinite omnipotence that permits it — and this is the very essence of *tawḥīd*, not polytheism.

This verse is transmitted on the authority of Christ (peace be upon him) as follows: I have come to confirm the Torah, to consolidate its foundations and principles, and also to render permissible for you certain restrictions that existed in the religion of Mūsā on account of your transgressions — such as the prohibition of camel meat, the fat of certain animals, certain birds, and certain fish. As will be elaborated in the commentary on verse 160 of Sūrah al-Nisā', certain pure bounties had been temporarily forbidden to the Jewish community on account of their obstinacy and rebelliousness: **"فَبِظُلْمٍ مِنَ الَّذِینَ ہَادُوا حَرَّمْنَا عَلَیْہِمْ طَیِّبَاتٍ أُحِلَّتْ لَہُمْ"** *"On account of the wrongdoing of those who became Jews, We forbade them many pure things that had been made lawful for them."* However, in appreciation of the prophethood of 'Īsā (peace be upon him) and the advent of this great Prophet, those prohibitions were lifted. Thereafter, a statement that had appeared in the preceding verse is reiterated on the authority of 'Īsā (peace be upon him): I have brought a sign from God in attestation of the truthfulness of my call — and on this basis, it is incumbent upon you to fear God and to follow my commandments: **"وَجِئْتُکُمْ بِآیَةٍ مِنْ رَبِّکُمْ فَاتَّقُوا اللهَ وَأَطِیعُونِ"**

From this verse and other Qur'anic verses, it becomes evident that 'Īsā (peace be upon him), in order to eliminate every form of ambiguity and misunderstanding — and so that his extraordinary birth would not be taken as evidence of his divinity — repeatedly declared: God alone is my Lord and your Lord; I am His servant and His messenger. In contrast, the present distorted gospels transmit the word "Father" on the lips of Christ (peace be upon him) in reference to God. In the Qur'an, in such contexts, the word *Rabb* or similar expressions are recorded: **"إِنَّ اللهَ رَبِّی وَرَبُّکُمْ"** — and this itself indicates the extreme and resolute vigilance of Christ (peace be upon him) against and in opposition to any claim of divinity on his behalf. At the conclusion, for further emphasis, it is declared: **"فَاعْبُدُوہُ"** — worship and serve God alone, and not me — for it is the worship of the One God and monotheism that constitutes the straight path.

Before the advent of 'Īsā (peace be upon him), the Jews had been awaiting the appearance of Christ in accordance with the prophecy and glad tidings of Mūsā (peace be upon him). However, when he appeared and a certain oppressive and deviant group among the Children of Israel perceived their interests to be threatened, only a small number of people gathered around him. Those who feared that accepting the call of Christ (peace be upon him) and following the Divine commandments would jeopardize their standing and status turned away from accepting the laws of God. After having sufficiently invited them through evidence and rational argument, 'Īsā (peace be upon him) arrived at the conclusion that a certain group among the Children of Israel was persistent in opposition and sin and would not abandon its denial and waywardness. He therefore called out: **"فَلَمَّا أَحَسَّ عِیسَى مِنْهُمُ الْکُفْرَ قَالَ مَنْ أَنْصَارِی إِلَى اللهِ"** *"Who will be my supporters in the cause of God?"* Only a small number of individuals responded affirmatively. These were a few pure-hearted persons whom the Qur'an designates as the *Ḥawāriyyūn* (the disciples). They answered the call of Christ (peace be upon him) and spared no effort in defending and advancing his sacred objectives. The disciples declared their support for 'Īsā (peace be upon him) in every respect, and as the Qur'an records their statement in the following verse, they said: **"قَالَ الْحَوَارِیُّونَ نَحْنُ أَنْصَارُ اللهِ آمَنَّا بِاللهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ"** *"We are the helpers of God; we have believed in God, and bear witness that we are those who submit."* It is noteworthy that the disciples, in response to the call of 'Īsā (peace be upon him), did not say "we are your helpers" — but rather, as proof of their absolute monotheism and sincerity, and so that their words might carry no trace of association with anything other than God, they declared: "We are the helpers and supporters of God and shall aid His religion, and we make you witness to this truth." It is as though they too sensed that deviant and wayward individuals would in the future claim divinity for Christ (peace be upon him), and they therefore did not wish to place any argument in their hands.

*Ḥawāriyyūn* is the plural of *Ḥawārī*, derived from the root *ḥaw*, meaning "to wash and whiten." This word is also sometimes used for any white thing — which is why the Arabs designate white paper as *ḥawārī*, and the houris of Paradise are termed *ḥūriyyah* on account of their whiteness. Numerous explanations have been advanced for why the disciples of 'Īsā (peace be upon him) were designated *ḥawārī*, but what is most consistent with reason — and what is conveyed in traditions transmitted from the great leaders of the religion — is that they were pure-hearted individuals and possessed of souls of singular purity. Moreover, they were constantly engaged in purifying and illuminating the thoughts of others, and in cleansing and purifying people from the defilement of sin. In *'Uyūn al-Riḍā*, it is transmitted from Imām 'Alī ibn Mūsā (peace be upon them both) that when he was asked why the disciples were given this name, he replied: *"Some people suppose that their occupation was the washing of clothes, but in our view the reason is that they kept themselves pure from the defilement of sin and were constantly engaged in purifying others as well."*

The Qur'an speaks of the disciples in verse 14 of Sūrah al-Ṣaff and makes mention of their faith. However, the passages in the Gospels concerning the disciples indicate that all of them stumbled in their conduct toward 'Īsā (peace be upon him). In chapter 6 of the Gospels of Matthew and Luke, the names of the disciples are enumerated as follows: 1. Peter, 2. Andrew, 3. James, 4. John, 5. Philip, 6. Bartholomew, 7. Thomas, 8. Matthew, 9. James son of Alphaeus, 10. Simon (who bore the epithet "the Zealot"), 11. Judas (who was the brother of James), and 12. Judas Iscariot (who betrayed 'Īsā, peace be upon him). The eminent exegete Ṭabarsī writes in *Majma' al-Bayān*: the disciples would travel with 'Īsā (peace be upon him), and whenever they became hungry or thirsty, food and water would be provided for them by the command of God. They considered this a great honor and distinction, and would ask 'Īsā (peace be upon him): "Is there anyone more virtuous and superior than us?" He would reply: **"أَفْضَلُ مِنْکُمْ مَنْ یَعْمَلُ بِیَدِہِ وَیَأْکُلُ مِنْ کَسْبِہِ"** — *"He is more virtuous than you who works with his own hands and eats from his own earnings."* Thereupon they would wash people's garments and receive wages for this work — thus practically teaching all people that labor and endeavor carry no shame or disgrace.

Following their acceptance of the call of Christ (peace be upon him), the disciples supported him, aided him, and made him witness to their faith. They then turned their attention toward the Divine Presence, presented their faith, and declared: "Our Lord, we have believed in what You have sent down": **"رَبَّنَا آمَنَّا بِمَا أَنْزَلْتَ"**. But since the mere claim of faith was insufficient, they simultaneously made mention of their commitment to acting upon the heavenly commandments and following the Messenger of God ('Īsā, peace be upon him), declaring: "We have followed the Messenger You sent": **"وَاتَّبَعْنَا الرَّسُولَ"** — and this is the living proof of our firm and steadfast faith. This is so because when faith descends into the human soul, it is reflected in one's conduct — and without conduct, a claim may amount to nothing more than an imaginary faith rather than a true and genuine one. They then petitioned God to record their names among the ranks of the witnesses and testifiers: **"فَاکْتُبْنَا مَعَ الشَّاهِدِینَ"**. These witnesses are those who guide communities in this world and who shall stand as witnesses to the good and evil deeds of humanity on the Day of Resurrection.

Following the mention of the faith of the disciples, an allusion is now made to the diabolical conspiracies of the Jews, declaring: they devised numerous plots, deceits, and schemes in order to destroy Christ (peace be upon him), silence his voice, and impede the advancement of his religion — but God's planning and resourcefulness was superior to and more effective than all their plots and conspiracies. Several similar verses appear in the Qur'an in which the attribute of *makr* is ascribed to God — for instance, verse 30 of Sūrah al-Anfāl, verse 50 of Sūrah al-Naml, and certain other verses. In the Arabic language, the word *makr* carries a meaning considerably different from what it conveys in contemporary Persian. In modern Persian, *makr* is used exclusively for diabolical plots and harmful schemes. In the original Arabic lexical sense, however, *makr* denotes any form of "resourcefulness and counter-planning" — which may be either commendable or blameworthy. Al-Rāghib states in *al-Mufradāt*: **"اَلْمَکْرُ صَرْفُ الْغَیْرِ عَمَّا یَقْصِدُ"** *"Makr is to divert another from his intended purpose"* — regardless of whether that purpose is good or evil. In the Holy Qur'an as well, *makr* sometimes appears alongside the word *khayr* (good): **"وَاللهُ خَیْرُ الْمَاکِرِینَ"** — *"God is the best of those who plan."* And at other times it appears alongside the word *sayyi'* (evil): **"وَلاَ یَحِیقُ الْمَکْرُ السَّیِّئُ إِلاَّ بِأَهْلِهِ"** — *"Evil plotting encompasses none but its own perpetrators."* *(Fāṭir: 43)* Accordingly, what is intended by the verse under discussion is that the enemies of 'Īsā (peace be upon him) sought, through their diabolical conspiracies, to obstruct the path of his Divine call — but God Almighty devised His plan to protect the life of His Prophet and advance His religion, and their schemes proved to be utterly futile.

It has been stated that the Jews, with the assistance of certain criminal elements among the Christians, had firmly resolved to kill Christ (peace be upon him) — but God Almighty rendered their conspiracies utterly futile and delivered His Prophet from their clutches. In this verse, God Almighty makes mention of the favor He had previously bestowed upon Christ (peace be upon him), declaring: "O 'Īsā, I shall take you and raise you up to Myself": **"إِنِّی مُتَوَفِّیکَ وَرَافِعُکَ إِلَیَّ"**. Drawing upon verse 157 of Sūrah al-Nisā', it is well-known among exegetes that 'Īsā (peace be upon him) was not killed and that God raised him to the heavens. The Christians, however, on the basis of the extant gospels, hold that 'Īsā (peace be upon him) was killed, was subsequently buried, then rose from among the dead, remained on earth for a brief period, and was thereafter raised to the heavens. Some Islamic exegetes — like the author of *al-Manār* — hold the view that Christ (peace be upon him) was killed and that God took only his soul to the heavens. The necessary discussion on this matter and the determination of which of these two views is correct will be presented, God willing, in the commentary on verse 157 of Sūrah al-Nisā'. What requires attention here is that the verse under discussion does not indicate the death of 'Īsā (peace be upon him) — even though some suppose that the root of *mutawaffīka* is *wafāt*, meaning death, and therefore consider it to be in conflict with the well-known Islamic belief that 'Īsā (peace be upon him) did not die and is alive — a belief that is also corroborated by traditions. In reality, *fawt* carries the meaning of "passing out of one's grasp," while *tawaffī* (rhyming with *taraqqi*) is derived from the root *wafā*, meaning "to complete something." The fulfillment of a covenant is called *wafā* precisely because it signifies bringing something to its completion and carrying it through to its conclusion. Accordingly, when a person receives his due in full from another, the Arabs say *tawaffā daynahu* — meaning he received his due completely and in full. In the Qur'anic verses as well, *tawaffī* is frequently employed in the sense of "taking." For example: **"وَهُوَ الَّذِی یَتَوَفَّاکُمْ بِاللَّیْلِ وَیَعْلَمُ مَا جَرَحْتُمْ بِالنَّهَارِ"** *"He is the One Who takes your souls at night and knows what you have done during the day."* *(al-An'ām: 60)* In this verse, sleep is referred to as *tawaffī al-rūḥ* — the taking of the soul. The same meaning appears in verse 42 of Sūrah al-Zumar, and the word *tawaffī* is used in the sense of "taking" in numerous other Qur'anic verses as well. While it is true that *tawaffī* is sometimes used in the sense of "death," even in those instances its true meaning is not death as such but rather the taking of the soul into one's custody. Fundamentally, the meaning of "death" is not inherent in *tawaffī*, and the root *fawt* is entirely distinct from the root *wafā*. In light of what has been stated, the interpretation of the verse under discussion becomes entirely clear: God Almighty declares — "O 'Īsā, I shall take you into My custody and raise you up" — and this meaning points to the life and living existence of 'Īsā (peace be upon him) rather than to his death. This point merits careful reflection. **"وَمُطَهِّرُکَ مِنَ الَّذِینَ کَفَرُوا"** In this portion of the address directed by the Lord to 'Īsā (peace be upon him), it is declared: I shall purify and cleanse you from those who disbelieve. By this purification is meant deliverance from the clutches of the faithless, impure, and truth-rejecting individuals who sought to defame him with unjust accusations — just as in Sūrah al-Fatḥ with respect to the Prophet of Islam PBUH & His Pure Progeny: **"إِنَّا فَتَحْنَا لَکَ فَتْحاً مُبِیناً لِیَغْفِرَ لَکَ اللهُ مَا تَقَدَّمَ مِنْ ذَنْبِکَ وَمَا تَأَخَّرَ"** *"We have granted you a manifest victory so that God may forgive you your past and future sins"* — that is, so that He may keep you pure from the accusations in the form of sins that enemies had falsely attributed to you. *(al-Fatḥ: 1-2)* It is also possible that by "purification" is meant the removal of Christ (peace be upon him) from that corrupt and contaminated environment — a meaning that is also consistent with the preceding clause. **"وَجَاعِلُ الَّذِینَ اتَّبَعُوکَ فَوْقَ الَّذِینَ کَفَرُوا إِلَى یَوْمِ الْقِیَامَةِ"** It is then declared: I shall place your followers in a position of superiority over the disbelievers until the Day of Resurrection. This is a glad tiding that God gave to Christ (peace be upon him) and his followers so as to instill in them the fervor to continue traversing the path they had chosen. In reality, this verse is among the miraculous and unseen prophecies of the Qur'an, declaring that the followers of Christ (peace be upon him) shall perpetually remain superior to the Jews — who were the opponents of Christ (peace be upon him). In the world of today, we observe with our own eyes the reality that the Jews and the Zionists cannot survive politically or socially for a single day without their dependence upon and reliance on the Christians. It is evident that **"الَّذِینَ کَفَرُوا"** refers to those very Jews who denied Christ (peace be upon him).

A question arises here: according to this verse, the Jews and Christians will remain in this world until the Day of Resurrection and the followers of these religions will always be present — whereas in the traditions and reports related to the advent of the Imām Mahdī (peace be upon him), we read that he will prevail over all religions and will govern the entire world. The answer to this question becomes clear upon reflection on the aforementioned traditions — for in the traditions transmitted concerning Imām Mahdī (peace be upon him), it is stated that there will not remain a single home, city, or wilderness into which monotheism does not enter. That is to say, Islam will encompass the world as a universal and established religion, the governance of that era will emerge as an Islamic government, and nothing other than Islamic law will hold sway over the world. However, this does not preclude the possibility of a minority of Jews and Christians existing under the governance of Imām Mahdī (peace be upon him) in the capacity of *ahl al-dhimmah* — for we know that Imām Mahdī (peace be upon him) will not compel people toward Islam by force, but will advance on the strength of rational argument and evidence. His power will be employed for the establishment of a system of justice, the overthrow of oppressive governments, and the bringing of the world under the banner of Islam — not for compelling people to accept his religion, for otherwise the very concept of freedom and volition would lose all meaning. **"ثُمَّ إِلَیَّ مَرْجِعُکُمْ فَأَحْکُمُ بَیْنَکُمْ فِیمَا کُنْتُمْ فِیہِ تَخْتَلِفُونَ"** What was stated in the preceding clauses pertained to the triumphs and successes of this world. The ultimate and final judgment, however — which is in reality based upon the consequences of deeds — is mentioned in this statement. It declares: you shall all return to Me and I shall render judgment between you concerning the matters in which you used to differ.

See ayat 58 for tafseer.

See ayat 58 for tafseer.

**"فَأَمَّا الَّذِینَ کَفَرُوا فَأُعَذِّبُهُمْ عَذَاباً شَدِیداً فِی الدُّنْیَا وَالْآخِرَةِ وَمَا لَهُمْ مِنْ نَاصِرِینَ"** Following the mention that all people shall return to God and that He shall render judgment between them, this verse now sets forth the outcome of that judgment: those who disbelieve and are opposed to truth and justice shall be afflicted with painful punishment and suffering in this world, and their condition in the next world shall likewise be the same — and not a single person shall come to their aid or support. **"وَأَمَّا الَّذِینَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَیُوَفِّیهِمْ أُجُورَهُمْ"** But those who have believed and performed righteous deeds shall receive their reward in full — and God never loves the wrongdoers: **"وَاللهُ لاَ یُحِبُّ الظَّالِمِینَ"**. The first verse also alluded to the punishment of God, from which we incidentally infer that the disbelievers — by whom the Jews are intended here — shall remain afflicted with troubles and tribulations in this world as well. The history of the Jewish people stands as witness to this claim. This is one of the effects of the ascendancy of other nations over them, to which allusion was made in the preceding verses. **"ذٰلِکَ نَتْلُوہُ عَلَیْکَ مِنَ الْآیَاتِ وَالذِّکْرِ الْحَکِیمِ"** After recounting one aspect of the remarkable and extraordinary history of Christ (peace be upon him), the address is now directed toward the Prophet of Islam PBUH & His Pure Progeny. It declares: what We have recited before you constitutes signs and proofs of the truthfulness of your call and mission, and constitutes a wisdom-laden remembrance revealed upon you in the form of Qur'anic verses — verses that are firmly established and unambiguous, free from all triviality, falsehood, and superstition, and that make the realities abundantly clear.

See ayat 60 for tafseer.

As has already been elaborated in detail at the beginning of this Sūrah, a considerable number of its verses were revealed in response to the questions posed by the Christians of Najran. They came to Medina in the form of a sixty-member delegation, which included several of their representative leaders and elders. Among the issues they presented before the Prophet PBUH & His Pure Progeny was the question: "To what do you invite us?" The Messenger of God PBUH & His Pure Progeny replied: "To the One God, and to the fact that I hold the office of prophethood from Him for the guidance of creation — and furthermore, that Christ (peace be upon him) was one of His servants, possessed of human attributes, and consumed food like other people." They refused to accept this and, pointing to the birth of 'Īsā (peace be upon him) without a father, advanced it as evidence for his divinity. It was in this context that the above-mentioned verses were revealed and a response was given to them. However, when they remained unwilling to accept even this response, they were invited to *mubāhalah* — the details of which shall be presented shortly.

The first verse contains a concise and lucid argument in response to the claim of divinity for Christ (peace be upon him) advanced by the Christians of Najran. It declares that if 'Īsā (peace be upon him) was born without a father, this can never serve as evidence that he was the son of God or God Himself — for this very matter has already been established in an even more extraordinary form in the case of Ādam (peace be upon him), who came into the world without either father or mother. Just as the creation of Ādam (peace be upon him) from clay is no cause for wonder, and just as God's act and intention are in perfect harmony with respect to whatever He wishes to accomplish, so too is the birth of 'Īsā (peace be upon him) from his mother without a father by no means an impossible matter. Indeed, the creation of Ādam is more wondrous in several respects. If then the birth of 'Īsā (peace be upon him) without a father constitutes proof of his divinity, Ādam would be even more deserving of such a claim. In the above verse, alluding first to the creation of Ādam (peace be upon him), it declares: **"خَلَقَهُ مِنْ تُرَابٍ"** — *"He created him from clay"* — and in light of the context provided by the subsequent clauses, this statement refers to the creation of Ādam (peace be upon him) in his corporeal and material dimension. Then in the second clause, alluding to his spiritual creation, it declares: **"ثُمَّ قَالَ لَهُ کُنْ فَیَکُونُ"** — *"then He said to him: 'Be,' and he was"* — meaning that with the creative command, life and spirit were breathed into the form of Ādam. This is why some scholars divide the realms of existence into two categories: the realm of creation (*'ālam-i khalq*, the material realm) and the realm of command (*'ālam-i amr*, the realm transcending matter) — both of which are subject to the Divine command, as God Almighty declares: **"أَلاَ لَهُ الْخَلْقُ وَالْأَمْرُ"** *"Verily, to Him belongs all creation and command."* *(al-A'rāf: 54)* As a further emphasis, it is then declared: what We have revealed to you concerning Christ is a truth from the Lord in which there exists no room for doubt or uncertainty of any kind — and you must not allow any wavering in this regard within yourself: **"الْحَقُّ مِنْ رَبِّکَ"**. Exegetes have advanced two interpretive possibilities regarding this clause: **The first** is that this clause constitutes a subject (*mubtada'*) and predicate (*khabar*) construction — *al-ḥaqq* being the subject and *min rabbika* being the predicate. On this basis, its meaning would be: truth always proceeds from your Lord — for *ḥaqq* signifies reality, and reality is the very essence of being and existence, and all being and existence derives from His existence; while falsehood is non-being and nothingness, which is entirely alien to His essence. **The second** is that this clause constitutes the predicate of an implicit subject, which is *dhālika al-akhbār* — meaning: these reports that have been conveyed to you are all realities from the Lord. Both of these meanings are appropriate for the verse.

"Mubāhalah" is, in fact, from the root "bahl," which means "to release" and to end someone's confinement and bondage. For this reason, when an animal is left to its own state and its udder is not tied in a bag so that its newborn offspring can freely drink its milk, it is called a "bāhil." In supplication, "ibtihāl" comes in the sense of humble supplication and entrusting the matter to God. Sometimes this word is used in the sense of destruction, curse, and distance from God because leaving a servant to his own state has negative consequences. This was the meaning of "Mubāhalah" according to its original etymology, but according to its prevalent meaning, which is intended in the verse mentioned above, it refers to two individuals invoking a curse upon each other. This is done in such a way that two groups, who have a difference of opinion on an important religious matter, gather in one place, supplicate humbly in the court of God, and pray to Him to disgrace and humiliate the liar and to give him punishment and torment.

In the above-mentioned verse, God Almighty commanded His Prophet that if, even after these clear and manifest arguments, someone were still to dispute and quarrel with him concerning 'Īsā (peace be upon him), he should invite them to *mubāhalah* and tell them to bring their children, women, and souls — then supplicate so that God might disgrace the liars. This form of *mubāhalah* had perhaps not been practiced among the Arabs before this occasion, and it constitutes a path that with absolute certainty attests to the sincerity of the Prophet's faith and the truthfulness of his call. How could it be possible for one who did not possess perfect and complete faith in God to enter such an arena, invite his opponents, saying: "Come, let us proceed together to the court of God, petition Him, and pray that He disgrace the liar" — and then declare: "You shall very shortly witness how God punishes and chastises the liars." It is indisputable that entering such an arena is an exceedingly dangerous undertaking — for if the supplication of the one issuing the invitation were not accepted and the punishment of the opponents did not become manifest, the result would be nothing other than the humiliation of the one who issued the invitation. How could any rational and discerning human being take a step into this arena without being certain of the outcome? It is for this very reason that the invitation to *mubāhalah* on the part of the Prophet PBUH & His Pure Progeny — quite apart from its consequences — is itself evidence of the truthfulness of his call and of his unwavering and decisive faith. According to Islamic traditions, when the invitation to *mubāhalah* was issued, the representatives of the Christians of Najran came to the Prophet PBUH & His Pure Progeny and requested a respite to deliberate on the matter and consult their elders. This request for consultation itself reveals their psychological state. In any case, the result of the deliberation was an agreement among the Christians that if Muḥammad were to come to the *mubāhalah* with noise, commotion, and a large crowd, they should not be intimidated and should proceed with the *mubāhalah* — for if he came in such a manner, it would indicate that there was no substance to his claim and that he was merely relying on noise and commotion. If, however, he came with a very small number of people, bringing his closest and most intimate companions and young children to the appointed place, they should recognize that he was truly the Prophet of God, and in that case they should refrain from engaging in *mubāhalah* — for the matter would then be exceedingly dangerous. According to the agreed plan, the Christians arrived at the field of *mubāhalah* and suddenly found that the Prophet PBUH & His Pure Progeny had arrived carrying Ḥusayn (peace be upon him) in his arms, holding Ḥasan (peace be upon him) by the hand, and accompanied by 'Alī and Fāṭimah (peace be upon them), instructing them: "When I supplicate, you say *āmīn*." When the Christians witnessed this situation, they were seized with the utmost consternation, withdrew from the *mubāhalah*, became willing to negotiate a settlement, and agreed to abide as *ahl al-dhimmah*. **"فَمَنْ حَاجَّکَ فِیهِ مِنْ بَعْدِ مَا جَاءَکَ مِنَ الْعِلْمِ"** The preceding verses contained arguments negating the divinity of 'Īsā (peace be upon him). In this verse, the Prophet PBUH & His Pure Progeny is now instructed: if, even after the knowledge and understanding that has reached you, certain people still dispute and contend with you, invite them to *mubāhalah* and tell them: "We shall call our sons and you call your sons; we invite our women and you invite your women; we bring our souls and you bring your souls — then we shall engage in *mubāhalah* and invoke God's curse upon the liars." It is self-evident that *mubāhalah* does not merely mean that both parties assemble, curse one another, and then disperse — for such an act would yield no result. Rather, what is intended is that the supplication and imprecation should manifest its effect in practice and that the one who is lying should immediately be afflicted with punishment. The outcome of the *mubāhalah* is not specified in this verse, but since this course of action was adopted precisely because rational argument and evidence had proved ineffective, this itself constitutes evidence that the purpose was not merely supplication per se but that its external and practical effect was the intended outcome.

Shia and Sunni commentators and hadith scholars have specified that the 'Verse of Mubahala' was revealed in honor of the Ahl al-Bayt of the Messenger, and the individuals whom the Messenger (sallallahu alayhi wa aalihi wa sallam) took with him to the appointed place were only his sons Imam Hasan (alayhis salam) and Imam Husayn (alayhis salam), his daughter Fatimah Zahra (alayhis salam), and Hazrat Ali (alayhis salam). Therefore, in the verse, 'abna'ana' refers only to Imam Hasan (alayhis salam) and Husayn (alayhis salam). 'Nisa'ana' refers to Lady Fatimah (alayhis salam), and 'anfusana' refers only to Hazrat Ali (alayhis salam). Many ahadith have been narrated in this regard. Some Sunni commentators, who are very few in number, have tried to deny the ahadith reported in this regard. For example, the author of 'Al-Manar' has said under this verse: All these narrations are transmitted through Shia channels. Their purpose is specific. They have tried to publish, propagate, and promote these ahadith, which has caused confusion for many Sunni scholars as well. However, if one refers to the primary books of the Ahl al-Sunnah, they indicate that many of these chains of transmission have absolutely no connection to the Shia or their books. And if these ahadith, narrated through Sunni channels, are denied, then their remaining ahadith and books would also lose their level of credibility. To clarify this reality further, we will present some narrations here from Sunni sources. Qazi Nurullah Shushtari, in his exquisite book 'Ihqāq al-Haqq', volume three, new edition, page 46, writes: "The commentators are unanimous in this regard that 'abna'ana' in this verse refers to Imam Hasan (alayhis salam) and Imam Husayn (alayhis salam), 'nisa'ana' refers to Hazrat Fatimah (alayhis salam), and in 'anfusana' an indication is made towards Hazrat Ali (alayhis salam)." After this, in the footnotes of the aforementioned book, a list of approximately sixty great scholars of the Ahl al-Sunnah is given who have specified that the Verse of Mubahala was revealed in honor of the Ahl al-Bayt (as) of the Messenger (saw). Their names and the details of their books are mentioned in detail from page 46 to page 76. Among these personalities, the following are more famous. 1. Muslim bin Hajjaj Nishapuri. Author of Sahih Muslim, who is a renowned personality, and his hadith book is among the six reliable Sahah of the Ahl al-Sunnah. See Sahih Muslim, vol. 7, p. 120. Published in Egypt under the supervision of Muhammad Ali Sabih. 2. Ahmad bin Hanbal has written in his 'Musnad'. See vol. 1, p. 185, Egypt edition. 3. Tabari has written in his famous tafsir under this very verse. See vol. 3, p. 192, Maymaniyah edition, Egypt. 4. Hakim has written in his 'Mustadrak'. See vol. 3, p. 15, printed in Hyderabad Deccan. 5. Hafiz Abu Nu'aym al-Isfahani, the book 'Dala'il al-Nubuwwah', p. 297, printed in Hyderabad Deccan. 6. Wahidi Nishapuri, the book 'Asbab al-Nuzul', p. 74, Hindiyah edition. 7. Fakhr al-Razi has written in his famous Tafsir al-Kabir. See vol. 8, p. 85, Bahiyyah edition, Egypt. 8. Ibn al-Athir, 'Jami' al-Usul', vol. 9, p. 470, Sunnah al-Muhammadiyyah edition, Egypt. 9. Ibn al-Jawzi, 'Tadhkirat al-Khawass', p. 17, Najaf edition. 10. Qazi Baydawi has written in his tafsir. See vol. 2, p. 22, Mustafa Muhammad edition, Egypt. 11. Alusi has written in the tafsir 'Ruh al-Ma'ani'. See vol. 3, p. 167, Muniriyyah edition, Egypt. 12. The famous commentator Tantawi has written in his tafsir 'Al-Jawahir'. See vol. 2, p. 120, Mustafa al-Babi al-Halabi edition, Egypt. 13. Zamakhshari has written in the tafsir 'Kashshaf'. See vol. 1, p. 193, Mustafa Muhammad edition, Egypt. 14. Hafiz Ahmad Ibn Hajar al-Asqalani, 'Al-Isabah', vol. 2, p. 503, Mustafa Muhammad edition, Egypt. 15. Ibn Sabbagh, 'Fusul al-Muhimmah', p. 108, Najaf edition. 16. Allamah Qurtubi, 'Al-Jami' li-Ahkam al-Qur'an', vol. 3, p. 104, Egypt edition, 1936. In 'Ghayat al-Maram', it is written with reference to 'Sahih Muslim': One day, Mu'awiyah said to Sa'd ibn Abi Waqqas: Why do you not curse Abu Turab (Ali (alayhis salam))? He replied. Ever since I remembered three things the Prophet (saw) said about Ali (alayhis salam), I have refrained from this act. One of them was that when the Verse of Mubahala was revealed, the Prophet invited only Fatimah (alayhis salam), Hasan (alayhis salam), Husayn (alayhis salam), and Ali (alayhis salam). After that, he said, 'Allahumma ha'ula'i ahli' (meaning: O God! These are my close ones and my special ones). The author of Tafsir al-Kashshaf is among the great scholars of the Ahl al-Sunnah. He says under this verse: "This verse is the strongest proof for establishing the virtue of the Ahl al-Kisa'." Shia commentators, hadith scholars, and historians are also all unanimous that this verse was revealed in honor of the 'Ahl al-Bayt'. Accordingly, many narrations have been cited in this regard in 'Nur al-Thaqalayn'. Among them is the book 'Uyun Akhbar al-Rida', in which an account of a debate session is given, which Ma'mun had convened in his court. In it, it is stated that Imam Ali (alayhis salam) ibn Musa al-Rida (alayhis salam) said: God has specified His pure servants in the Verse of Mubahala and commanded His Prophet: "Faman hajjaka fihi min ba'di ma ja'aka min al-'ilm faqul......" After the revelation of this verse, the Prophet, Ali (alayhis salam)...He (peace be upon him) took Fatimah (peace be upon her), Hasan (peace be upon him), and Husayn (peace be upon him) with him for the Mubahala, and this is such a distinction and honor in which no person could gain precedence over the Ahl al-Bayt (peace be upon them), and this is a station that no person could ever reach, and this is an honor that no one had attained before. (Reference: Nur al-Thaqalayn, vol. 1, p. 349; Burhan, vol. 1, p. 290; Tafsir Ayyashi, vol. 1, p. 177; Bihar, Indian edition, vol. 20, p. 51, and vol. 6, p. 652). In Tafsir Burhan, Bihar al-Anwar, and Tafsir Ayyashi as well, many narrations on this subject have been transmitted, all of which indicate that the aforementioned verse was revealed in favor of the "Ahl al-Bayt".

At this point, a famous objection is raised. This objection was raised by Fakhr al-Din al-Razi and some others. The objection is: how can "abna'ana" (our sons) refer to "Hasan (as) and Husayn (as)" when "abna'ana" is plural, and (in Arabic) the plural form is not used for two? Similarly, how is it possible for "nisa'ana" (our women), which is a plural word, to be only for the princess of Islam, Fatimah (as), and likewise, for "anfusana" to refer only to Ali (as)? If this is the case, then why has the plural form been used here? In response to this, it is submitted that the first point in this regard is that in many hadiths, many famous sources, and reliable Islamic books, including both Shia and Sunni, it has been stated that this verse was revealed in honor of the "Ahl al-Bayt". And it has been specified in them that the Noble Prophet (pbuh) did not take anyone for the Mubahala except Ali (as), Fatimah (as), Hasan (as), and Husayn (as). This matter is in itself clear evidence for the interpretation of the verse, because we know that among the contextual proofs that interpret the verses of the Quran are the Sunnah and the definitive occasion of revelation. Based on this, the responsibility for the aforementioned objection does not lie only with the Shias; rather, all scholars of Islam must answer it. The second point is that the application of the plural form to a singular or dual is not something new. It is seen frequently in the Quran and, besides the Quran, in Arabic literature and even in non-Arabic literature. Its explanation is as follows: it often happens that when stating a law or writing a treaty, the command comes in a general form and with the plural conjugation. For example, in a treaty, it is written thus: "Those responsible for its implementation will be the signatories of the treaty and their sons." Although it is possible that one of the parties may have only one or two sons, and this does not contradict the plural form of the law or treaty. In summary, there are two stages. One is the stage of agreement, and the second is the stage of implementation. In the stage of agreement, the words sometimes come in the plural form so that they may apply to all instances, but in the stage of implementation, it is possible that the instance is only one individual, and the existence of one individual does not negate the generality of the matter. In other words, the Noble Prophet (pbuh), according to the agreement made with the Christians, was responsible for bringing all the children and women of his specific family, and all those individuals who were in the position of his own self, with him for the Mubahala. But their instances were none other than two children, one lady, and one man (pay attention). There are numerous instances in the verses of the Quran where the plural form has been used in the text, but its instance, in some respect, is a single individual. For example, in Surah Al-Imran, verse 173, it is said: "Al-ladheena qala lahumun-nasu innan-nasa qad jama'u lakum fakhshawhum". "Those to whom the people said, 'Indeed, the people have gathered against you, so fear them.'" A group of exegetes has specified that here "an-nas" (the people) refers to "Na'im ibn Mas'ud," who had taken some wealth from Abu Sufyan to frighten the Muslims with the power of the polytheists. Similarly, in Surah Al-Imran, verse 181, it is said: "Laqad sami'allahu qawlal-ladheena qalu innallaha faqeerun wa nahnu aghniya'". "Allah has certainly heard the speech of those who said: 'Allah is poor and we are rich and self-sufficient; that is why He has demanded zakat from us.'" According to the specification of a group of exegetes, "al-ladheena" (those who) in the verse refers to "Huyayy ibn Akhtab" or "Finhas." Another point is that sometimes the plural form is used for a singular to express its greatness. As is the case regarding Prophet Ibrahim (as). "Inna Ibraheema kana ummatan qanitan lillah": "Indeed, Ibrahim was an ummah [a nation], devoutly obedient to Allah." (Reference: An-Nahl: 120)

From the verse of Mubahala, it is also implicitly understood that a daughter's children are also called "ibn" (son). In the era of Jahiliyyah (pre-Islamic ignorance), the custom was the opposite; only a son's children were considered one's own children, and it was said that: banūnā banū abnā’inā wa-banātunā banūhunna abnā’ al-rijāl al-abā‘id Meaning___________ our children are only our paternal grandsons. As for our maternal grandsons, they are the children of others, not ours. The mindset of not considering daughters and women a real part of human society was also a product of this wrong tradition of Jahiliyyah. They considered women merely as vessels for the care of their children. As their poet has said: Wa innamā ummahāt al-nās aw‘iyatun mustawda‘ātun wa lil-ansāb ābā’ū Meaning–––––– people's mothers have the status of vessels for their upbringing. And for lineage, only fathers are recognized. Islam strongly negated this way of thinking and applied the rulings concerning children to paternal and maternal grandchildren in the same way. In Surah An'am, verses 84 and 85, it is stated regarding the children of Prophet Ibrahim (peace be upon him): ” ومن ذرّ یّتہ داود و سلیمان و ایّوب و یوسف و موسیٰ و ھارون و کذالک نجزی المحسنین و زکریا و یحییٰ و عیسیٰ و الیاس کلّ من الصالحین“۔ "And from his progeny, Dawud, Sulayman, Ayyub, Yusuf, Musa, and Harun. And thus do We reward the good-doers. And Zakariyya and Yahya and 'Isa (peace be upon them) (were also among them), all of whom were among the righteous." In this verse, Prophet 'Isa (peace be upon him) is counted among the children of Prophet Ibrahim (peace be upon him), even though he was a child from a daughter. And in the Shia and Sunni narrations that are mentioned regarding Imam Hasan (peace be upon him) and Imam Husayn (peace be upon him), the term "Ibn Rasul Allah" (son of the Messenger of Allah) has been used for them repeatedly. In the verses that mention women with whom marriage is forbidden, it is stated: ”وحلائل ابنائکم “۔ Meaning.......the wives of your sons. Among the jurists of Islam, it is an accepted issue that the wives of sons, paternal grandsons, and maternal grandsons are forbidden to a man, and they are all included in the above-mentioned verse.

There is no doubt that in the aforementioned verse, the Muslims have been invited to Mubahala; in fact, the address is directed towards the Prophet of Islam (PBUH). However, this does not preclude a general ruling for Mubahala against opponents. Meaning, when despite the presentation of arguments, the enemies are insistent and demonstrate stubbornness, then the people of faith who possess complete piety and God-consciousness can invite them to Mubahala. The generality of this ruling is also proven by the narrations mentioned in this regard in Islamic sources. In *Tafsir Nur al-Thaqalayn*, Volume 1, page 351, a hadith is narrated from Imam Sadiq (AS). He (AS) said: If the opponents do not accept your words of truth, then invite them to Mubahala. The narrator says: I asked, "How should we perform Mubahala?" He said: Reform yourself morally for three days. The narrator adds: "I think he said, 'Fast and perform ghusl (ritual bath), and take the one with whom you wish to perform Mubahala to an open plain. Then, interlace the fingers of your right hand with his right hand, and do not be the one to begin, and say: O Lord! You are the Lord of the seven heavens and the seven earths, and are aware of the hidden secrets, and are the Most Gracious, the Most Merciful. If my opponent has denied the truth and claimed falsehood, then send down upon him a calamity and affliction from the sky and cast him into a painful punishment:' Repeat this supplication and say: 'If this person denies the truth and is a claimant of falsehood, then send down a calamity upon him from the sky and cast him into punishment.'" After this, he (AS) said: It will not be long before the result of this supplication becomes manifest. By God, I have never found anyone who was prepared to have Mubahala performed with them in this manner. Incidentally, this verse also provides an answer to those who thoughtlessly declare Islam to be a religion of men and say that women do not count for anything in it. But this verse proves that on special occasions, for the advancement of Islamic objectives, women also stood up alongside men to confront the enemy. The Lady of Islam, the honorable Fatimah al-Zahra (AS), her virtuous daughter, the honorable Zaynab al-Kubra, and such women who followed in their footsteps—the brilliant pages of their lives are a testament to this reality.

“قِصَص” is a singular noun and means “قِصَّة” (a narrative). In fact, this word is derived from the root “قَصّ”, which means to seek or pursue something. For example, in the account of Moses ibn ʿImrān it is stated: وَقَالَتْ لِأُخْتِهِ قُصِّيهِ The mother of Moses (عليه السلام) said to his sister: pursue him and search for Moses (عليه السلام). (Sūrat al‑Qaṣaṣ: 11) The reason revenge for bloodshed is called “قِصَاص” is that through it the right of the slain person is pursued. Similarly, past events and the history of earlier peoples are a pursuit of their conditions of life; therefore, their accounts are called “قِصَّة” (narrative). After recounting the circumstances of the life of Jesus (عليه السلام), the above‑mentioned verse states that what We have related concerning Jesus is a factual and true account that has been revealed to you from your Lord. Therefore, all claims regarding the divinity of Jesus, his being the son of God, or (God forbid) his being illegitimate are baseless and absurd. Thereafter, by way of emphasis, it is further stated that the only being worthy of worship is God—the All‑Powerful and the All‑Wise—and that attributing this station to anyone other than God is both inappropriate and contrary to reality.

The verse states that despite the logical arguments presented by the Qur’an regarding Jesus (peace be upon him), and even after the invitation to mubāhalah, if they still do not accept the truth and persist in their obstinacy, this proves that they are not seekers of truth. Rather, they are ensnared in unwarranted prejudices, rebellion, base desires, and blind imitation, and their activity inevitably leads to the spread of corruption in society. The reality is that any group which refuses to abandon its stubbornness even after the truth has become clear cannot be regarded as a follower of truth. Instead, such a group is a seeker of corruption, whose aim is to undermine and destroy the foundations of people’s sound beliefs.

The Qur’an first presented the Christians with rational argumentation in the preceding verses, and after their opposition it extended the invitation to mubāhalah. When this invitation exerted a profound psychological impact upon them, and since they did not come forward for mubāhalah and accepted its terms, the Qur’an, taking advantage of this spiritual preparedness, once again commenced argumentation—though this reasoning is markedly different from the earlier one. In the previous verses, the call of Islam was presented with all its distinctive characteristics, whereas in this verse the invitation is directed toward the shared points between Islam and the People of the Book. In reality, through this method of reasoning the Qur’an instructs us that if people are not ready to accompany you in all your sacred aims and objectives, you should not sit idle with hands folded; rather, you should strive to gain their cooperation at least to the extent of the common objectives you share with them, and make this a foundation for the advancement of sacred goals. The above is a call to the People of the Book for unity and solidarity, addressing them by saying: you claim—and indeed believe—that the doctrine of Trinity (belief in three gods) is not incompatible with belief in Unity (tawḥīd), and therefore you regard unity within the Trinity; similarly, the Jews, despite claims tainted with polytheism and despite regarding ʿUzayr as the son of God, consider themselves advocates of monotheism. Thus, all of you essentially consider tawḥīd as a common principle. Therefore, come—let us join hands with one another in strengthening this shared foundation and avoid those improper interpretations that lead to polytheism and distance from pure monotheism. وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ At the beginning of the verse, reference is made twice to the principle of monotheism: first, “أَلَّا نَعْبُدَ إِلَّا اللَّهَ”—that is, let us not worship anyone other than God; second, “وَلَا نُشْرِكَ بِهِ شَيْئًا”—that is, let us not associate anything with Him. Now, in the present clause, this principle is mentioned for the third time, but with greater clarity and by pointing to the real locus of responsibility, because the meaning of the sentence is that none of us should take others among ourselves as objects of worship or as lords. This expression may point to one of two meanings: First, that Jesus (عليه السلام), who was a human being like us, should not be regarded as divine. Second, that deviant and misguided scholars who misuse their position, altering God’s commandments of lawful and unlawful according to their own desires, should not be regarded as authoritative, nor should they be followed. The explanation is that the Qur’an indicates that among the scholars of the People of the Book there existed a group that distorted God’s laws in accordance with their own interests and prejudices. From the perspective of Islamic reasoning, anyone who knowingly follows such individuals unconditionally has committed a form of servitude and worship toward them. A clear proof of this exists, because legislation and the determination of lawful and unlawful belong exclusively to God. Whoever recognizes another as having authority in this domain has taken him as a partner of God. The exegetes have narrated under this verse that: ʿAdī b. Ḥātim was originally a Christian and later embraced Islam. After the revelation of this verse, he understood from the word “أَرْبَابًا” that the Qur’an was saying that the People of the Book worship some of their scholars. He therefore said to the Messenger of God PBUH & His Pure Progeny: in the past, we never worshipped our scholars. The Prophet PBUH & His Pure Progeny replied: did you not know that they altered God’s rulings according to their own will, and yet you followed them? ʿAdī said: yes. The Messenger of God PBUH & His Pure Progeny said: that itself is worship. (Reported in Majmaʿ al‑Bayān under this verse; see also Tafsīr Nūr al‑Thaqalayn, vol. 1, p. 253.) In reality, Islam considers intellectual enslavement and ideological domination to be a form of servitude and worship. Just as Islam has confronted polytheism and idol‑worship with severity, it has fought intellectual domination with the same intensity, because this too resembles idol‑worship. It should be noted that “أَرْبَابًا” is in the plural form; therefore, this verse is not confined solely to the worship of Jesus (عليه السلام). Rather, it may refer both to the deification of Jesus (عليه السلام) and to the deification of deviant and misguided scholars. فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ If, after this rational invitation toward the shared foundation of monotheism, they turn away, then you should say to them: bear witness that we have submitted. In other words, know who are seekers of truth and who are obstinate and prejudiced. At that point, through the statement “اشْهَدُوا بِأَنَّا مُسْلِمُونَ”—that is, bear witness that we are Muslims—you give a warning signal that your turning away from the truth has no effect upon us, and that we shall continue along our path: we shall worship only God, accept only His laws, and recognize them with firm conviction; and among us there shall exist no form or manifestation whatsoever of the worship of any human being.

From the history of Islam it is known that when Islam had firmly established its influence in the land of Ḥijāz, the Messenger of God PBUH & His Pure Progeny sent a number of letters to the major rulers of that time. In some of these letters, the above‑mentioned verse was cited, which speaks of the common ground shared by the heavenly religions. Among these, a few important letters will be mentioned.

In the name of Allah, the Most Gracious, the Most Merciful. From __ Muhammad ibn Abdullah To__ al-Muqawqis, chief of the Copts, Peace be upon him who follows the guidance. As for what follows: I invite you with the call of Islam. Accept Islam, you will be safe. Allah will give you your reward twice. But if you turn away, then upon you will be the sin of the Copts. ________ O People of the Book, come to a word that is common between us and you - that we worship none but Allah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allah. Then, if they turn away, say: "Bear witness that we are Muslims." In the name of Allah, the Forgiving and Very Merciful. From ___ Muhammad ibn Abdullah To ___ the great Muqawqis of the Copts Peace be upon the followers of the truth. I invite you to Islam. Accept Islam so that you may be safe. God will give you a twofold reward (one for accepting faith yourself and the second because of those who will accept faith by following you), and if you turn away from the law of Islam, the sin of the Copts will be upon you. (Explanatory note: The Coptic people resided in Egypt) __ O People of the Book! We invite you to a common ground, which is that we worship none but the One God, and we do not associate any partner with Him, and that some of us do not accept others as God. And when they turn away from the true religion, then say to them that bear witness that we are indeed Muslims. (Makatib al-Rasul, Vol. 1, p. 77) When Muqawqis was the ruler of Egypt, the Prophet of Islam (SAW) wrote letters to the great kings and rulers of the world and invited them to Islam. He (SAW) sent Hatib ibn Abi Balta'ah with this letter to the ruler of Egypt, Muqawqis. The Prophet's (SAW) envoy set off for Egypt. He was informed that the ruler of Egypt was in Alexandria. Therefore, using the means of transport of that time, he reached Alexandria and went to the palace of Muqawqis. He gave him the Prophet's (SAW) letter. Muqawqis opened the letter and read it, and thought for a while. Then he said: "If he is truly sent by Muhammad (SAW), then why were his opponents successful in expelling him from his birthplace, and he was forced to take up residence in Madinah? Why did he not curse and imprecate them so that they would be destroyed?" The Prophet's (SAW) messenger replied: "Hazrat Isa (Alayhis Salam) was the messenger of God, and you too bear witness to his truthfulness. When the Children of Israel conspired to kill him, why did he (Alayhis Salam) not curse and imprecate them so that God would destroy them?" Hearing this logic, Muqawqis began to praise him and said: "Ahsanta, anta hakeem min 'ind hakeem." "Well done, you are a wise man and have come from a man of wisdom." Hatib then resumed the conversation and said: "Before you, a person (i.e., Pharaoh) ruled this land. For a long time, he peddled the notion of his divinity to the people. Ultimately, Allah destroyed him so that his life might be a lesson for you. But you should try to ensure that your life does not become a cautionary tale for others." "The Prophet of Islam (SAW) has invited us to a pure religion. The Quraysh fought him very hard and arrayed themselves against him. The Jews also stood against him out of malice, and the Christians are closer to Islam." "I swear by my life, just as Hazrat Musa (Alayhis Salam) gave the glad tidings of the prophethood of Hazrat Isa (Alayhis Salam), in the same way, Hazrat Isa (Alayhis Salam) was the harbinger of Hazrat Muhammad (Sallallahu Alayhi wa Alihi wa Sallam). We invite you to Islam just as you people invited the followers of the Torah to the Gospel. A nation that hears the true Prophet should follow him. I have delivered the invitation of Muhammad (SAW) to your land. It is appropriate that you and the Egyptian people accept this invitation." Hatib stayed in Alexandria for some time to receive the reply to the Messenger of Allah's letter. A few days passed. One day, Muqawqis summoned Hatib to his palace and expressed a desire to be told more about Islam. Hatib said: "Muhammad (SAW) invites us to worship the One God and commands that people establish a close connection with their Lord five times a day and night and perform prayer, fast for one month in the year, visit the House of God (the center of monotheism), fulfill their covenants and promises, and abstain from eating blood and carrion." In addition to this, Hatib also described some characteristics of the life of the Prophet of Islam (SAW). Muqawqis said: "These are very good signs. I thought that the Seal of the Prophets would appear from the land of Syria, which is the land of the prophets. Now it has become clear to me that he has been sent from the land of Hijaz." After this, he ordered his scribe to write a letter in the Arabic language with the following content: To Muhammad ibn Abdullah From Muqawqis, the chief of the Copts "Peace be upon you. I have read your letter, become aware of your purpose, and understood the reality of your invitation. I knew that a prophet would appear, but I thought he would be sent from the region of Syria. I honor your messenger." Then, in the letter, he alluded to the gifts and presents that he sent in your service. He concluded the letter with these words: "And peace be upon you." (Reference: Makatib al-Rasul, page 100) It is in history that Muqawqis sent some eleven giftssent for the Noble Prophet. Their details are present in the history of Islam. Among them was also a physician, so that he could treat the Muslims who fell ill. The Noble Prophet (PBUH) accepted the other gifts but did not accept the physician and said: "We are a people who do not eat until we feel hungry, and we stop eating before we are full. This itself is sufficient for our health and well-being." Perhaps, in addition to this great principle of health, the Prophet of Islam (PBUH) did not consider the physician's presence there to be appropriate because he was a bigoted Christian; therefore, he did not want to entrust the matter of his own life and the lives of the Muslims to him. The respect that Maqawqis showed to the Prophet's (PBUH) envoy, the gifts he sent for him (PBUH), and his writing the name of Muhammad (PBUH) before his own name in the letter—all these things indicate that he had internally accepted his (PBUH) invitation or had at least become inclined towards Islam. But so that his status and standing would not be harmed, he did not outwardly express his inclination towards Islam.

بسم اللہ الرحمٰن الرحیم min_____ Muhammad bin ‘Abdillah ila_____ Hiraql ‘Azim al-Rum salamun ‘ala man ittaba‘a al-huda_____ amma ba‘d; fa’inni ad‘uka bi di‘ayat al-islam aslim taslam, yu’tika Allahu ajraka marratayn fa’in tawallayta fa’innama ‘alayka ithm al-arisiyyin_____ "ya ahl al-kitab ta‘alaw ila kalimatin sawa’in baynana wa baynakum alla na‘buda illa Allah wa la nushrika bihi shay’an wa la yattakhidha ba‘duna ba‘dan arbaban min dun Allah fa’in tawallaw fa qulu ishhadu bi’anna muslimun". In the name of God, the Most Gracious, the Most Merciful From_______________________________Muhammad bin Abdullah To_______________________________Heraclius, King of Rome "Peace be upon him who follows the guidance. I invite you to Islam. Accept Islam so that you may remain safe. God will give you a twofold reward (one for accepting faith yourself, and the other for those who will accept faith because of you), and if you turn away, the sin of the Arisiyyin will also be upon your neck. O People of the Book, we invite you to a common ground, that we worship none but God and do not associate any partner with Him. And that some of us do not accept others among us as lords besides God. If they turn away from the true religion, then say, 'Bear witness that we are Muslims'." Dihyah al-Kalbi was appointed to deliver the message of the Noble Prophet (صلی الله علیه و آله وسلم) to Caesar. The Prophet's ambassador set out for Rome. Before reaching Caesar's capital, Constantinople, he learned that Caesar had left Constantinople with the intention of visiting Jerusalem (Bayt al-Maqdis). Therefore, he contacted the governor of Bosra, Harith bin Abi Shamir, and told him the purpose of his journey. Apparently, the Noble Prophet (صلی الله علیه و آله وسلم) had already given permission for Dihyah to give the letter to the ruler of Bosra so that he could deliver it to Caesar. When the Prophet's ambassador contacted the governor, he summoned Adi bin Hatim and ordered him to set out towards Jerusalem with Dihyah and deliver the letter. The ambassador met Caesar in Homs, but before the meeting, the royal courtiers said: "You will have to prostrate before Caesar, otherwise he will not pay you any heed." Dihyah was a wise man; he said: "I have traveled this far to end these inappropriate customs. I have come on behalf of the sender of this message to give Caesar the message that the worship of man must end and that none should be worshipped except the One God. With this belief, how is it possible for me to prostrate to someone other than God?" They were very surprised by the strong logic of the Prophet's messenger. One of the courtiers said: "You should place the letter on the king's table and leave. No one but Caesar can pick up a letter placed on that table." Dihyah thanked him, placed the letter on the table, and left. Caesar opened the letter. The letter, which began with Bismillah, caught his attention, and he said: "Except for the letter of Prophet Solomon (علیه السلام), I have never seen such a letter to this day." He called his translator to read the letter and translate it. The King of Rome thought that the writer of the letter might be the prophet who was promised in the Gospel and the Torah. He began to inquire about the characteristics of his (the Prophet's) life. He ordered a search to be conducted throughout the region of Syria, perhaps a relative of Muhammad could be found who was familiar with his circumstances. Coincidentally, Abu Sufyan and a group from the Quraysh had come to Syria for trade. Syria at that time was the eastern part of the Roman Empire. Caesar's men contacted them and took them to Jerusalem. Caesar asked them: Is any of you a close relative of Muhammad (صلی الله علیه و آله وسلم)? Abu Sufyan said: Muhammad (صلی الله علیه و آله وسلم) and I are from the same family, and our lineage meets in the fourth generation. Then Caesar asked him some questions. The conversation between them went as follows: Caesar: Has there been any ruler among his ancestors? Abu Sufyan: No. Caesar: Before claiming prophethood, did he refrain from lying? Abu Sufyan: Yes, Muhammad (صلی الله علیه و آله وسلم) is a truthful and honest person. Caesar: Which class of people opposes him and which supports him? Abu Sufyan: The nobles oppose him; the common and middle-class people love him. Caesar: Have any of his followers turned away from his religion? Abu Sufyan: No. Caesar: Are his followers increasing day by day? Abu Sufyan: Yes. After this, Caesar said to Abu Sufyan and his companions: "If these things are true, then he is certainly the promised Prophet. I knew that such a prophet would appear, but I did not know that he would be from the Quraysh. I am prepared to show him humility and, as a sign of respect, wash his feet. (Explanatory note: This was a way of showing respect that was common in those days). I predict that his religion and rule will prevail over the land of Rome." Then Caesar summoned Dihyah and treated him with respect. He wrote a reply to the Noble Prophet's (صلی الله علیه و آله وسلم) letter and sent a gift for him (the Prophet) through Dihyah, and in his letter to the Prophet (صلی الله علیه و آله وسلم), he expressed his devotion and connection to him. (Reference: Makatib al-Rasul, Vol. 1, p. 109).

See ayat 68 for tafseer.

See ayat 68 for tafseer.

See ayat 68 for tafseer.

“یٰآ ھل الکتٰب لم یحآجّون فیۤ ابراہیم ………” A study of history makes it clear that from the very advent of Islam, the Jews harbored a particular hostility and enmity toward this religion. With the influence and expansion of Islam, and with the abrogation of the Christian religion through this new faith, a group among the Christians also rose in opposition to it. These people would at times send their loyal representatives to the Noble Prophet PBUH & His Pure Progeny for the purpose of debate, argumentation, and disputation, and in this manner attempted to prove the superiority of their own religion. One of the issues over which they unanimously strove was to claim the great Prophet of God, Abraham (peace be upon him), as belonging to their own community, because Abraham (peace be upon him) was revered and honored by the followers of all religious traditions. The Jews asserted that he was one of them and a follower of their religion, and the Christians made the same claim. In the above verse, the Qur’an responds to them by stating that, in principle, their dispute and argument concerning the divinely commissioned, striving, and militant Prophet of God, Abraham (peace be upon him), is futile, because he lived many centuries before Moses (peace be upon him) and Jesus (peace be upon him), and the Torah and the Gospel were revealed many years after him. “وَمَآ اُنْزِلَتْ التَّوْرَاةُ وَالْإِنجِیلُ إِلاَّ مِنْ بَعْدِہِ” Is it reasonable that a previous prophet should be a follower of a religion that appeared after him? أَفَلَا تَعْقِلُونَ (Do you not reflect and reason?) “ھَا أَنْتُمْ هَؤُلَاءِ حَاجَجْتُمْ فِيمَا لَكُمْ بِهِ عِلْمٌ فَلِمَ تُحَاجُّونَ فِيمَا لَيْسَ لَكُمْ بِهِ عِلْمٌ …” Here, God Almighty reproaches them by stating that you have argued and disputed concerning matters related to your own religion—matters about which you presumed you had knowledge. Yet you have seen how, even in those debates where you believed yourselves to be knowledgeable, you were entangled in numerous errors and far removed from reality; in truth, your knowledge was compounded ignorance. Despite this, you still engage in disputation about matters of which you have no knowledge and, as a result, put forward claims that are not correct according to any historical standard. Then, at the conclusion of the verse, in order to emphasize the preceding discussion and to draw attention to the argument of the following verse, it is stated: God knows, and you do not know. “وَاللهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ” “مَا كَانَ إِبْرَاهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا ………” Here, their claims are explicitly refuted, and it is declared that Abraham was neither a Jew nor a Christian; rather, he was a pure and sincere monotheist who had fully submitted himself to God, and he was never among those who associated partners with God, as you do. It should be noted that the word “ḥanīf” derives from the root “ḥanaf” (on the pattern of inf), and it is used to denote a person or object that inclines toward a particular direction. In Qur’anic usage, it refers to one who turns away from the false religion of his time and inclines toward the true religion. In the above verse, God Almighty describes Abraham (peace be upon him) with the title “ḥanīf” because he tore apart the veils of blind imitation and fanaticism. He never bowed before idols, even though he lived in an environment and an era steeped in idolatry. However, the idolatrous Arabs of the Age of Ignorance also considered themselves followers of the religion of Abraham (peace be upon him) and described themselves as adherents of the “ḥanīf” religion. This belief was so widespread that the People of the Book referred to them as “ḥunafāʾ.” Consequently, the term “ḥanīf” had come to acquire an almost opposite meaning, and in their view it had become synonymous with idolatry. Therefore, after describing Abraham (peace be upon him) with the title “ḥanīf,” God Almighty adds “مُسْلِمًا” and “وَمَا كَانَ مِنَ الْمُشْرِكِينَ,” thereby negating every other possible interpretation.

Here the question arises that if Abraham (peace be upon him) cannot be described as a follower of the religion of Moses (peace be upon him) or Jesus (peace be upon him), then, a fortiori, he also cannot be called “مسلم”, since he lived prior to all of these religious traditions. Why, then, does the Qur’an introduce him with the designation “مسلم”? The answer to this question is that, in Qur’anic terminology, “مسلم” does not exclusively mean a follower of the Prophet of Islam PBUH & His Pure Progeny. Rather, اسلام carries a broader and more comprehensive meaning: absolute submission before God, perfect monotheism, and complete freedom from every form of polytheism and dualism. It was precisely this meaning of اسلام of which Abraham (peace be upon him) was the standard-bearer.

“إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ ………” In order to bring an end to the claims of the People of the Book concerning the great Prophet of God, Abraham (peace be upon him), the Qur’an sets forth a fundamental principle at this point. Each of these groups regarded him as belonging to their own community, and in many cases they sought to establish a closer connection to this great prophet by appealing to matters of lineage, kinship, or ethnic affiliation, considering ancestry and nationality to be proof of proximity to him. For this reason, the Qur’an clarifies that true association and closeness to the prophets is attained solely through faith and obedience to them. Accordingly, those who are most truly devoted to Abraham (peace be upon him) are, on the one hand, the people who lived in his own time and followed him—“للذین اتبعوہ”—and, on the other hand, those who remained loyal to his school of thought and his program after him, such as the Prophet of Islam PBUH & His Pure Progeny and his followers. The rationale for this judgment is clear: respect for the prophets is grounded in their religious mission and doctrinal message, not in their ethnicity, tribe, or lineage. Thus, we observe that the People of the Book, due to their polytheistic beliefs, have deviated from the most fundamental foundation of Abraham’s (peace be upon him) message, whereas the Prophet of Islam PBUH & His Pure Progeny and the Muslims remain firmly established upon that foundation. By extending this principle throughout all the core doctrines and practical teachings of Islam, they have shown themselves to be its most sincere and faithful adherents. Therefore, it must be acknowledged that it is these people who are truly closer to Abraham (peace be upon him), rather than those others who merely claim proximity to him. In the above verse, only the bond of shared doctrine and purpose is presented as a valid criterion for connection with the prophets, and nothing else is considered relevant. Consequently, we find that this same principle is explicitly invoked in the traditions transmitted from the leaders of Islam. One such narration, reported from Imam ʿAli (peace be upon him), is recorded in the exegeses Majmaʿ al-Bayān and Nūr al-Thaqalayn. He (peace be upon him) said: “انّ اولی النّاس بالانبیاء اعملھم بما جاء وا بہ ثمّ تلا ھٰذہ الاٰیة۔ و قال انّ ولی محمدؐ من اطاع اللہ و ان بعدت لحمتہ و انّ عدوّ محمد من عصی اللہ و ان قربت قرابتہ۔” Those who are most closely associated with the prophets are those who act most faithfully upon that with which the prophets were sent. Then he recited this verse and said: the friend of Muhammad PBUH & His Pure Progeny is the one who obeys God, even if he is distant from him in terms of lineage; and the enemy of Muhammad PBUH & His Pure Progeny is the one who disobeys God, even if he is closely related to him. “وَاللهُ وَلِيُّ الْمُؤْمِنِينَ” At the conclusion of the verse, glad tidings are given to the true followers of the prophetic tradition: God Himself is their guardian, protector, supporter, helper, and overseer.

Some exegetes have reported that certain Jews attempted to invite well-known individuals among the sincere Muslims—such as Muʿādh and ʿAmmār, among others—to their religion and, through satanic insinuations, sought to turn them away from Islam. In response to this, the above-mentioned verse was revealed, by means of which all Muslims were warned and made aware of the danger inherent in such attempts.

“وَدَّتْ طَائِفَةٌ مِّنْ أَهْلِ الْكِتَابِ لَوْ يُضِلُّونَكُمْ” As has already been indicated in the discussion of the circumstances of revelation, the enemies of Islam—particularly certain Jewish groups—left no subtle stratagem untried in their efforts to turn Muslims away from Islam. Their ambitions extended even to the close Companions of the Prophet of Islam PBUH & His Pure Progeny, whom they wished to divert from their faith. It is evident that had they succeeded even once in causing a few individuals from among the Prophet’s closest Companions to renounce Islam, it would have constituted a severe blow to the religion and would have created an atmosphere conducive to destabilizing others as well. In the above verse, the believers are made aware of this conspiracy of the enemies, and they are also told that such futile efforts should be abandoned. At the same time, the verse alludes to the fact that the Muslims trained within the school of the Prophet PBUH & His Pure Progeny have been nurtured with such insight and awareness that there is no real possibility of their turning back. They have embraced Islam with heart and soul, developed a deep inner attachment to this great humanistic school of thought, and possess firm faith in it. Consequently, the enemies are incapable of leading them astray; rather, they only mislead themselves. This is because, by fabricating doubts and attributing false claims to Islam and the Prophet PBUH & His Pure Progeny, they nurture within their own selves a spirit of malice and ill intent. In clearer terms, one may say that a person who remains preoccupied with fault-finding and objection is unable to perceive points of strength; or else, due to prejudice and obstinacy, even luminous truths appear to him as darkness. As a result of persisting in such an attitude, he moves progressively farther away from the truth. For this reason, the Qur’an declares: “وَمَا يُضِلُّونَ إِلَّا أَنفُسَهُمْ وَمَا يَشْعُرُونَ” The phrase “وَمَا يَشْعُرُونَ”—that is, they are devoid of awareness and perception—points to a significant psychological truth: at times, a person lacks true self-recognition and even falls under the influence of his own words. When someone attempts to mislead others through falsehood and slander, he cannot insulate himself from their effects, and gradually these erroneous notions begin to influence his own heart and inner being. Before long, falsehood becomes an entrenched belief for him. By adopting such conduct, he ultimately leads himself into misguidance.

See ayat 71 for tafseer.

“يَا أَهْلَ الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللَّهِ وَأَنْتُمْ تَشْهَدُونَ” Here again, the address is directed toward the People of the Book, questioning why they persist in hostility and obstinate opposition, and why—despite reading in the Torah and the Gospel the signs of the Prophet of Islam PBUH & His Pure Progeny and possessing knowledge and awareness of them—they nonetheless choose the path of denial. “يَا أَهْلَ الْكِتَابِ لِمَ تَلْبِسُونَ الْحَقَّ بِالْبَاطِلِ” Once more, the People of the Book are admonished and warned: why do they intermingle truth with falsehood, and why, despite possessing knowledge, do they conceal the truth? Why do they suppress those verses of the Torah and the Gospel in which the introduction of the Prophet of Islam PBUH & His Pure Progeny is given and which constitute clear signs of his truthfulness? In reality, the first verse reproaches them for their own deviation from the path of truth despite knowledge and awareness, while the second verse censures them for leading others astray. We have already discussed this matter under verse 42 of Sūrat al-Baqarah, which closely resembles the verse cited above.

See ayat 74 for tafseer.

See ayat 74 for tafseer.

Some earlier exegetes have reported that twelve Jewish scholars from Khaybar and other locations collectively devised a scheme to undermine the faith of certain believers. They planned that one morning they would go to the presence of the Prophet of Islam PBUH & His Pure Progeny, outwardly profess faith, and present themselves as Muslims. Then, at the end of the day, they would renounce this religion. When questioned about the reason for this change, they would respond that they had closely observed the characteristics of Muhammad PBUH & His Pure Progeny, but upon returning to their own religious scriptures or consulting their scholars, they found that his attributes and manner did not correspond to what was recorded in their books; therefore, they had reverted to their former religion. These Jewish scholars believed that in this way some Muslims might say that, since these individuals possessed greater knowledge of the revealed scriptures than themselves, whatever they claimed must surely be true and correct, and thus they would become shaken in their faith. Another account of the circumstances of revelation has also been reported concerning this verse. However, the account mentioned above is more closely aligned with the apparent meaning and purport of the verse.

The above verse unveils yet another destructive conspiracy of the Jews and indicates that they employed every possible means in order to undermine the faith of the Muslims. The members of a particular group—whom the Qur’an refers to as “طَائِفَةٌ مِّنْ أَهْلِ الْكِتَابِ”—said to one another: come, profess belief in what has been revealed to the Muslims at the beginning of the day, and then renounce it at the end of the day. It is not unlikely that “the beginning” and “the end of the day” signify such a brief interval that people might say: they initially understood Islam in one way from afar, but upon closer acquaintance found it to be something else, and therefore quickly turned away from it. They believed that this plot would certainly have a strong effect upon those whose convictions were weak—especially because they themselves belonged to the learned scholars of the Jews, and it was widely known that they possessed extensive familiarity with the heavenly scriptures and with the signs of the final Prophet. In their estimation, this oscillation between faith and disbelief would, at the very least, shake the foundations of belief among new Muslims. For this reason, they were highly confident of the success of their carefully crafted scheme, and “لَعَلَّهُمْ يَرْجِعُونَ” alludes precisely to this expectation. “وَلَا تُؤْمِنُوا إِلَّا لِمَنْ تَبِعَ دِينَكُمْ” They insisted that your faith should remain merely outward, and that your loyalty and affiliation should exist exclusively with the followers of your own religion. Some exegetical works indicate that the Jews of Khaybar instructed the Jews of Medina not to fall under the influence of those who were closer to the Prophet of Islam PBUH & His Pure Progeny and thereby come to believe in him. This was because they maintained the belief that prophethood must remain within the Jewish lineage, and that if a prophet were to arise, he must necessarily be from among the Jews. Some commentators have interpreted “لَا تُؤْمِنُوا” as derived from the root of īmān in the sense of “trust” or “assurance,” which is also linguistically plausible. On this basis, the meaning of the above phrase would be that this conspiracy should remain entirely secret and should not be disclosed to anyone other than fellow Jews—indeed, not even to the polytheists—lest the secret be exposed and the plan rendered ineffective. Through the above verse, God Almighty exposed this clandestine Jewish conspiracy and thereby disgraced them, so that it might serve as a lesson for the believers and a potential means of guidance for their opponents. “قُلْ إِنَّ الْهُدَىٰ هُدَى اللَّهِ” In technical terms, this sentence functions as a parenthetical statement issued by the Lord, while the statements immediately before and after it are quotations of Jewish discourse. Within the midst of their speech, God Almighty offers them a concise and comprehensive response: guidance is solely from God, and it is not confined to any specific race or nation, nor is it necessary that a prophet emerge only from among the Jews. A second point is that those who benefit from divine guidance in all its forms will not be shaken by such conspiracies; these subversive plans cannot affect them. “أَنْ يُؤْتَىٰ أَحَدٌ مِّثْلَ مَا أُوتِيتُمْ أَوْ يُحَاجُّوكُمْ عِندَ رَبِّكُمْ” This represents the final portion of the Jewish discourse. At the beginning of this sentence, an implicit “وَلَا تُصَدِّقُوا” (“do not acknowledge or accept”) is understood. (Explanatory note: if “لَا تُؤْمِنُوا” in the earlier phrase is taken in the sense of “do not trust,” then both clauses—“أَنْ يُؤْتَىٰ أَحَدٌ مِّثْلَ مَا أُوتِيتُمْ” and “أَوْ يُحَاجُّوكُمْ عِندَ رَبِّكُمْ”—may be taken as subordinate to it.) Accordingly, the meaning becomes: never believe that anyone among all the peoples of the world could attain the honor, distinction, and heavenly scriptures that have been granted to you; nor believe that anyone could, on the Day of Resurrection, debate with you before the Divine Presence and prevail over you. This is because, in their view, they constituted the most superior nation and lineage, and because prophethood, intellect, discernment, logical reasoning, and argumentation were presumed to belong exclusively to them. In summary, through this baseless logic, the Jews claimed a special relationship with God and considered themselves superior to all other nations. For this very reason, in the following statement, God Almighty responds to them with explicit clarity: “قُلْ إِنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ” That is, whether it be the station of prophethood, intellectual and rational excellence, or any other form of distinction, all are matters of divine grace and bestowal. God grants them to whomever He wills and deems worthy. No one has imposed obligations upon Him, nor does anyone possess kinship or privileged ties with Him. His generosity is vast, and He is fully aware of where merit and entitlement lie. “يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ” This verse once again reinforces the preceding discussion by affirming that God bestows His special mercies upon whom He wills and whom He considers worthy—and among these mercies are the rank of prophethood and the office of leadership. No one can restrict these divine bestowals, and in every circumstance, all beneficence, bounty, and the supreme grace belong solely to Him.

The above verses are, in fact, among the Qur’an’s most remarkable and eloquent passages, for they unveil the hidden designs of the Jews and the enemies of Islam and expose the conspiracies devised in the earliest period to shake the faith of the Muslims. As a result of these revelations, the Muslims became alert and were protected from the destructive insinuations of their adversaries. If we reflect carefully, it becomes evident that even in the contemporary era similar schemes continue to be formulated against Islam. The enemies’ media apparatus—among the most powerful on a global scale—is actively employed for this very purpose. Their objective is to undermine true Islam, particularly by destabilizing the intellectual foundations of the younger generation with respect to Islamic beliefs. To achieve this goal, they adopt various guises, presenting themselves as scholars, intellectuals, historians, scientists, journalists, and even as film actors. They do not conceal the fact that the aim of their propaganda is not to convert Muslims into Jews or Christians; rather, their real objective is to estrange young people from Islamic beliefs and to disconnect them from the religious and cultural sources of pride and identity associated with their faith. The Qur’an, therefore, calls upon Muslims today—just as it did in the past—to remain vigilant and alert in the face of such conspiracies.

See ayat 76 for tafseer.

This verse is a continuation of the verses revealed in connection with the Battle of Ḥamrāʾ al-Asad. The term “ذٰلِكُمْ” refers to those individuals who sought to intimidate the Muslims by emphasizing the military strength of the Quraysh, with the aim of weakening their resolve. Accordingly, the meaning of the verse is that the action of Nuʿaym ibn Masʿūd or the caravan of ʿAbd al-Qays was nothing more than a satanic act intended to frighten the allies of Satan. Such insinuations affect only those who are themselves aligned with Satan, whereas the people of faith and steadfast believers are never influenced by such whispers. Therefore, since you are not followers of Satan, you should not allow yourselves to be shaken by these insinuations. Nuʿaym ibn Masʿūd or the caravan of ʿAbd al-Qays is described as satanic because their action was genuinely satanic in nature and emerged as a result of satanic inspiration and whispering. In the Qur’an and the Prophetic traditions, every evil and erroneous act is characterized as a satanic act, for the ultimate outcome of such deeds is attributable to satanic insinuation. Alternatively, by Satan here may be meant those very individuals themselves. This is one of the instances in which the term Satan is used for its human referent, because the concept of Satan has a broad meaning that encompasses all those who lead others astray, whether human or non-human. As stated in Sūrat al-Anʿām, verse 112: “وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الْإِنسِ وَالْجِنِّ” That is, in the same way, for every prophet We have appointed enemies from among the satans of humankind and jinn. “وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ” At the end of the verse, it is stated: if you are believers, then fear Me and fear disobedience to My command. This indicates that faith and fear of anything other than God cannot coexist. Likewise, in another passage it is stated: “فَمَن يُؤْمِن بِرَبِّهِ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا” That is, whoever believes in his Lord fears neither loss nor oppression (al-Jinn: 13). Accordingly, if fear of anything other than God takes root in one’s heart, it is a sign that faith has not yet reached perfection and that satanic insinuations have found an entry. We know that in this transient world of existence, God alone is the true refuge, and He alone is independently effective. In comparison with His power, no other power holds any real significance. In principle, if believers were to compare their Guardian—that is, God—with the guardian of the polytheists and hypocrites—that is, Satan—it would become absolutely clear to them that Satan possesses no power or strength whatsoever in the face of God. Consequently, the people of faith should not experience even the slightest anxiety. In summary, wherever faith truly penetrates, courage and bravery necessarily follow.

This verse was revealed concerning two Jews. One of them was trustworthy and upright, while the other was treacherous and base in character. The first individual was ʿAbdullāh ibn Salām. A wealthy person had entrusted him with a sum of 1,200 uqiyyah of gold (explanatory note: uqiyyah, plural awāqī, refers to one-twelfth of a raṭl, equivalent to seven mithqāl). ʿAbdullāh returned the entire amount faithfully at the appointed time. The second individual was Ḍuḥāṣ ibn ʿĀzūrā. A man from the Quraysh entrusted him with a single dīnār, but Ḍuḥāṣ committed a breach of trust in this matter. Because of his treachery, God Almighty condemned him in the verse under discussion. Some exegetes have stated that the first part of the verse refers to a group among the Christians, while those who committed treachery were Jews. Even if the verse is considered to encompass both of these incidents, there is no difficulty in doing so, because we know that although many Qur’anic verses were revealed in response to specific historical circumstances, they nevertheless possess a general applicability and, in technical terms, are not restricted solely to the particular occasion of their revelation.

This verse unveils another facet of the People of the Book, namely that some Jews held the belief that they were not obligated to safeguard the trusts of others. They even considered themselves entitled to appropriate entrusted property as their own. They would say: we are the People of the Book; prophets belong to us, and the divine scripture is in our possession; therefore, the property of others carries no sanctity for us. This notion had become so firmly entrenched among them that it had assumed an ideological and religious character. “وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ”—that is, they fabricated a lie against God—this phrase alludes precisely to this deviant orientation. The Jews used to claim that they were authorized to dispose of and usurp the property of the Arabs, because the latter were polytheists and did not follow the program of Moses (peace be upon him). There is yet another dimension to the matter. The Jews had economic agreements with the Arabs and regularly engaged in trade with them. When the Arabs embraced Islam, the Jews refused to discharge their obligations toward them, arguing that at the time of the transaction you were not our adversaries, but now that you have adopted a new religion, your right has been annulled. It is noteworthy that the verse explicitly clarifies that not all of the People of the Book subscribed to this inhumane mode of thinking. Rather, among them were individuals who regarded the fulfillment of others’ rights as their moral responsibility. This indicates that the Qur’an does not endorse indiscriminate condemnation of an entire group based on the wrongdoing of some. For this reason, it states: “وَمِنْ أَهْلِ الْكِتَابِ مَنْ إِنْ تَأْمَنْهُ بِقِنْطَارٍ يُؤَدِّهِ إِلَيْكَ وَمِنْهُمْ مَنْ إِنْ تَأْمَنْهُ بِدِينَارٍ لَا يُؤَدِّهِ إِلَيْكَ إِلَّا مَا دُمْتَ عَلَيْهِ قَائِمًا.” That is, among the People of the Book are some who, if entrusted with a great sum of wealth, will return it faithfully; while others, if entrusted with a single dīnār, will not return it unless you remain constantly standing over them (explanatory note: the meaning of “قنطار” has already been discussed under verse 14 of this same sūrah). The phrase “إِلَّا مَا دُمْتَ عَلَيْهِ قَائِمًا” (that is, unless you persistently oversee them) also reveals a general principle concerning many among the Jews: they recognize no method for the fulfillment of others’ rights other than compulsion and power. Consequently, Muslims have no alternative, in securing their rights from them, except through the acquisition of strength, so that they may be compelled to honor those rights. The many events that have occurred in Asia in recent years have served as empirical confirmation of this reality: global public opinion, the intellectual trends of humanity, justice, and truth hold little meaning for our adversaries; they submit only to power and consider nothing else worthy of regard. This is among the noteworthy realities already foretold in the Qur’an. “ذَٰلِكَ بِأَنَّهُمْ قَالُوا لَيْسَ عَلَيْنَا فِي الْأُمِّيِّينَ سَبِيلٌ” This statement conveys the logic they employed to justify their consumption of others’ wealth—namely, that the People of the Book are superior to the “أُمِّيِّينَ” (the polytheists and the Arabs, who were generally unlettered), and therefore there is no harm if the People of the Book appropriate their property. They believed that no accountability would ensue, even going so far as to attribute this false distinction to God. Undoubtedly, this logic is far more dangerous than mere breach of trust, because they considered themselves justified in such behavior. In response, the Qur’an states explicitly: “وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ” That is, they knowingly fabricate lies against God and falsely attribute such claims to Him. They are fully aware that their heavenly scriptures do not permit treachery with others’ property, yet they fabricate such falsehoods to rationalize their reprehensible actions and ascribe them to God. “بَلَىٰ مَنْ أَوْفَىٰ بِعَهْدِهِ وَاتَّقَىٰ فَإِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ” In Arabic, “بلىٰ” is used to affirm a proposition, usually in response to a negatively phrased question. For example, when God says: “أَلَسْتُ بِرَبِّكُمْ” (Am I not your Lord?), they respond: “بلىٰ” (Yes). By contrast, “نعم” is used for straightforward affirmation, as in: “فَهَلْ وَجَدتُّمْ مَا وَعَدَ رَبُّكُمْ حَقًّا قَالُوا نَعَمْ” (Did you find the promise of your Lord to be true? They said: Yes) (al-Aʿrāf 44). The verse under discussion thus negates the Jews’ claim that “لَيْسَ عَلَيْنَا فِي الْأُمِّيِّينَ سَبِيلٌ”—that consuming the property of non–People of the Book incurs no obligation. By making this baseless assertion, they regarded themselves as practically unrestrained and were emboldened to violate the rights of others. Even today, those who manipulate human destinies, trample upon human rights, treat all principles and agreements as mere playthings, and pursue only their own prosperity may well be operating on the same logic. In contrast, the Qur’an does not attach importance to racial or personal attributes; rather, it designates as God’s true friends those who shun sin, respect the rights of society, and do not exploit their position or status. Indeed, the verse establishes the true measure of human worth and divine friendship as the fulfillment of covenants—especially refraining from betrayal of trusts—and the consistent practice of piety: “مَنْ أَوْفَىٰ بِعَهْدِهِ وَاتَّقَىٰ فَإِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ.” Even in the present age, evidence exists indicating that a faction among the followers of this ideology continues to hold the same beliefs regarding other peoples of the world, regarding others’ wealth and resources—and indeed everything—as permissible for themselves. Such evidence has been compiled in various articles and books related to this subject, to which interested readers may refer.

It may be asked here whether Islam also appears to adopt the same ruling with respect to the property of others, since Islam is sometimes alleged to permit Muslims to appropriate the wealth of others as their own. Undoubtedly, attributing such a view to Islam is a calumny, because one of the unequivocal rulings of Islam is that betrayal of a trust (khiyānat fī al-amānah) is not permissible—whether the trust belongs to a Muslim or a non-Muslim, even if the latter is a polytheist or idol-worshipper. In this regard, a well-known tradition is reported from Imam Zayn al-ʿĀbidīn (peace be upon him): “عَلَيْكُمْ بِأَدَاءِ الْأَمَانَةِ، فَوَالَّذِي بَعَثَ مُحَمَّدًا بِالْحَقِّ نَبِيًّا، لَوْ أَنَّ قَاتِلَ أَبِي الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ائْتَمَنَنِي عَلَى السَّيْفِ الَّذِي قَتَلَهُ بِهِ لَأَدَّيْتُهُ إِلَيْهِ.” (Reported in Amālī al-Ṣadūq, p. 149) “Discharging trusts is incumbent upon you all. By the One who sent Muhammad PBUH & His Pure Progeny with the truth as a prophet, if the killer of my father, al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib (peace be upon them), were to entrust me with the very sword by which he martyred him (and I were to accept it), I would still return that trust to him.” In another narration, Imam Jaʿfar al-Ṣādiq (peace be upon him) is reported to have said: “إِنَّ اللَّهَ لَمْ يَبْعَثْ نَبِيًّا قَطُّ إِلَّا بِصِدْقِ الْحَدِيثِ وَأَدَاءِ الْأَمَانَةِ، مُؤَدِّيًا إِلَى الْبَرِّ وَالْفَاجِرِ.” (Reported in Mishkāt al-Anwār, cited in Safīnat al-Biḥār) “God has never sent a prophet except that truthfulness in speech and the fulfillment of trusts—toward both the righteous and the wicked—were among his fundamental programs.” Therefore, whatever is stated in the above verse regarding the Jews’ betrayal of trusts in no way grants Muslims any permission to act similarly. Rather, Muslims are obligated—without exception—to refrain from betraying the trust of anyone whatsoever.

Some Jewish scholars—including Abū Rāfiʿ, Ḥuyayy ibn Akhṭab, and Kaʿb ibn al-Ashraf—when they perceived that their collective status and authority among the Jews were under threat, sought to tamper with the descriptions and signs of the Final Prophet recorded in the Torah. They altered even those copies of the Torah that they themselves had written, to such an extent that they would solemnly swear that the altered text was from God. It was on account of this conduct that the above-mentioned verse was revealed, issuing a severe warning to them. Some exegetes have also stated that this verse was revealed concerning al-Ashʿath ibn Qays, who sought to seize another person’s land through false means. When he prepared himself to swear a false oath in order to obtain it, the above verse was revealed. This caused al-Ashʿath to become fearful, whereupon he acknowledged the truth and returned the land to its rightful owner.

This verse points to certain wrongful practices of the Jews and the People of the Book. However, since the verse is phrased in general terms, it applies to all those in whom such characteristics are found. The verse states that those who sell God’s covenant and the oaths taken in His sacred name for a paltry price will be subjected to multiple forms of punishment: First, they will derive no meaningful benefit from the countless blessings of the Hereafter: “أُولَٰئِكَ لَا خَلَاقَ لَهُمْ” Second, God Almighty will speak to the believers on the Day of Resurrection, but He will not address such individuals: “وَلَا يَنظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ” Fourth, He will not purify them from the stains of sin: “وَلَا يُزَكِّيهِمْ” Fifth, as a consequence of all this, they shall suffer a painful punishment: “وَلَهُمْ عَذَابٌ أَلِيمٌ” The phrase “ثَمَنًا قَلِيلًا” (a small price) means that whatever material gain they obtain in exchange for committing such grave sins is negligible and insignificant, even if it were something as vast as political dominion or rule. It is evident that God’s “speaking” here does not refer to speech by means of a physical tongue, since God Almighty is transcendent above corporeality and physical attributes. Rather, it signifies communication by way of inward inspiration to the heart, or the creation of sound waves in the surrounding space—just as Moses (peace be upon him) heard speech from the blessed tree at Mount Sinai. A crucial point that deserves attention here is that the consequences of covenant‑breaking and false oaths mentioned in this verse reflect the gradual stages of proximity to or distance from God. One who draws near to God and steps onto the path of divine closeness is first encompassed by a series of spiritual graces. When he comes closer, God speaks to him; when he draws closer still, God directs His merciful gaze toward him, resulting in liberation from painful chastisement and immersion in divine blessings. By contrast, those who break covenants and misuse the name of God are deprived of all these blessings and progressively move farther away from Him, step by step. Sūrat al‑Baqarah, verse 174, resembles the present verse in several respects, and under that verse multiple clarifications relevant to this meaning have already been discussed.

The term “يَلْوُونَ” derives from “لَيّ” (on the pattern of ḥayy), and its meaning is bending, twisting, or contorting. This verse has, in fact, been revealed as a reaffirmation of the preceding verses, and its circumstances of revelation closely resemble those of the earlier passages. A group among the Jews, when reciting the Book of God, would twist and contort their tongues. This expression serves as an elegant metaphor for distorting the Word of God through verbal manipulation. Thereafter, it is stated that they perform this act with such skill and subtlety that you would suppose what they are reciting to be part of the divinely revealed scripture, whereas in reality it is not. “لِتَحْسَبُوهُ مِنَ الْكِتَابِ وَمَا هُوَ مِنَ الْكِتَابِ” They do not stop at this; rather, they explicitly claim that it is from God, while in truth it is not from God at all: “وَيَقُولُونَ هُوَ مِنْ عِندِ اللَّهِ وَمَا هُوَ مِنْ عِندِ اللَّهِ” The Qur’an further emphasizes that this is not a matter of error or misunderstanding on their part. Instead, they knowingly fabricate lies against God and deliberately ascribe falsehood to Him: “وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ”

See ayat 80 for tafseer.

Two accounts concerning the circumstances of revelation (shan‑i nuzūl) have been reported with regard to these two verses. First, a man came into the presence of the Prophet of Islam PBUH & His Pure Progeny and said: We greet you in the same manner as we greet others, yet in our view this form of respect is insufficient. We request that you permit us to observe a special distinction for you and prostrate ourselves before you. The Noble Prophet PBUH & His Pure Progeny replied: prostration is not permissible for anyone other than God. Show respect to your Prophet as a human being, but recognize the rightful status of the prophets and follow them. Second, Abū Rāfiʿ—who was a Jew—once came before the Prophet PBUH & His Pure Progeny along with the leader and patron of the Christian delegation from Najrān, and said: Do you wish that we should worship you and regard you as possessing divine status? It is possible that they assumed the Prophet PBUH & His Pure Progeny opposed attributing divinity to Jesus (peace be upon him) only because he himself had no share in such a claim. Hence, if divine status were likewise acknowledged for him—as it was claimed for Jesus—he would cease his opposition. It is also possible that this proposal was put forward with the intent of defaming the Prophet PBUH & His Pure Progeny and misleading the general public. In any case, the Noble Prophet PBUH & His Pure Progeny responded by saying: God forbid! How could it be possible for me to permit anyone to worship someone other than the One Lord? God has never sent me for such a purpose.

We have previously drawn attention to the fact that one of the reprehensible practices of the People of the Book (Jews and Christians) was their distortion of established truths. Their claim regarding the divinity of Jesus (peace be upon him) constitutes one such distortion. They asserted that Jesus himself had commanded this belief. Along the same lines, some individuals sought to advance a similar unfounded notion by proposing the worship of the Prophet of Islam PBUH & His Pure Progeny. The verse under discussion provides a clear and decisive response to all such proposals. The verse declares that neither the Prophet of Islam PBUH & His Pure Progeny, nor any other prophet, nor even the angels may be worshipped. If the People of the Book imagine that Jesus (peace be upon him) invited others to worship him, they are in error. “مَا كَانَ لِبَشَرٍ أَنْ يُؤْتِيَهُ اللَّهُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا عِبَادًا لِي مِنْ دُونِ اللَّهِ” No human being has the right—after God has granted him the heavenly Book, wisdom, and prophethood—to call people to worship himself instead of God. All prophets, without exception, invited people to the worship of the One God alone. This verse conveys an absolute negation. That is to say, those sent by God, even though endowed with abundant knowledge and wisdom, never transcend the station of servitude. God’s chosen guides are always more humble and submissive before the Divine Presence than ordinary people; therefore, they never deviate from the path of servitude and monotheism, nor can they cast people into the abyss of polytheism. “وَلَكِنْ كُونُوا رَبَّانِيِّينَ بِمَا كُنْتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنْتُمْ تَدْرُسُونَ” “رَبَّانِيِّينَ” is the plural of “رَبَّانِيّ”, a term used for a person whose bond and connection with the Lord is firm and enduring. Since the word derives from “رَبّ”, it is also applied to one who undertakes the guidance, reform, and moral cultivation of others. According to the rules of Arabic morphology, this is a nisbah (attributive) form; however, when the yāʾ al‑nisbah is added, an alif is inserted, just as Baḥrayn yields Baḥrānī. Likewise, the term rabbānī is formed in this manner. In the above passage, the Qur’an states that it is not fitting for prophets to invite people to worship themselves. Rather, it is appropriate for them to teach the divine verses and, through instruction and study, to cultivate rabbānī scholars—individuals who worship none but God and who call others to nothing but knowledge, awareness, and true understanding. It is noteworthy that this statement indicates that the prophets’ objective was not merely the moral training of individuals, but the preparation of confident, well‑trained leaders for various communities—individuals who would illuminate vast regions through their knowledge, faith, and insight. In the preceding verse, education (تعليم) is mentioned first, followed by instruction (تدريس). The distinction between the two is that taʿlīm carries a broad meaning, encompassing instruction through both speech and action, directed at both literate and illiterate audiences. Tadrīs, on the other hand, refers to a more specialized form of instruction associated with books and written texts and is technically more specific than taʿlīm. “وَلَا يَأْمُرَكُمْ أَنْ تَتَّخِذُوا الْمَلَائِكَةَ وَالنَّبِيِّينَ أَرْبَابًا” This verse completes the preceding discussion by stating that just as the prophets do not call people to worship themselves, neither do they invite people to worship angels or other prophets. On the one hand, this statement responds to the Arab polytheists who regarded the angels as daughters of God and thereby ascribed a form of lordship to them. It also answers the Ṣābiʾīn, who claimed adherence to John (peace be upon him) and elevated the status of angels to the level of objects of worship. On the other hand, it also addresses the Jews who declared ʿUzayr (peace be upon him) to be the son of God and thus attributed lordship to him, claiming that this belief stemmed from the prophets of God themselves. The verse replies to all such groups by asserting that it is utterly unbefitting for any prophet to invite people toward the lordship of anyone other than God. “أَيَأْمُرُكُمْ بِالْكُفْرِ بَعْدَ إِذْ أَنْتُمْ مُسْلِمُونَ” Finally, it states: is it conceivable that a prophet would call you to disbelief after you have embraced Islam? It is self‑evident that here, as in many other contexts, Islam is used in its broader sense—that is, wholehearted submission to God’s command, faith, and pure monotheism. In other words, how could it be possible for a prophet who initially calls people to faith and monotheism later to guide them toward polytheism? How could a prophet undermine the collective efforts of all earlier prophets who preached Islam, and then entice people toward disbelief and shirk? Implicitly, the verse also alludes to the infallibility (ʿiṣmah) of the prophets and their absolute fidelity to the divine command. (Explanatory note: According to the well‑known canonical reading upon which the current Qur’anic text is based, the phrase “وَلَا يَأْمُرَكُمْ” is read in the subjunctive (with fatḥah on the rāʾ). In reality, it is syntactically connected to “أَنْ يُؤْتِيَهُ اللَّهُ” in the preceding verse and is conjoined to it; here, “لا” functions as an emphatic reinforcement of the negation conveyed by “ما” in the earlier verse. On this basis, the meaning of the sentence would be as follows …)

The above verses explicitly prohibit every form of worship directed toward anyone other than God—particularly the worship of human beings—and they seek to instill within human beings a spirit of freedom and independence. It is precisely this spirit without which a person does not truly deserve to be called human. Throughout the long course of human history, there have been many individuals who, prior to attaining power, presented an appearance of innocence and sincerity, inviting people to truth, justice, liberty, freedom, and faith. Yet once the foundations of their authority became firmly established within society, they gradually altered their course, inclined toward self‑glorification, and began to promote the worship of their own persons. In reality, this constitutes the decisive criterion for distinguishing those who call toward truth from those who call toward falsehood. Those who invite to truth—whose leaders are the prophets (peace be upon them) and the Imams (peace be upon them)—continue, even after attaining authority, to call people as before toward the sacred goals of religion and humanity, including monotheism, exclusive devotion to God, and freedom. By contrast, those who call toward falsehood, once established in power, encourage a form of servitude to themselves. Around them gather insignificant individuals whose occupation consists of flattery and sycophancy, and through arrogance and moral baseness they seek to display and promote such tendencies. A striking narration is reported from Imam ʿAli (peace be upon him). This narration vividly reveals his true spiritual character and also serves as a clear illustration for the present discussion. When the Commander of the Faithful (peace be upon him) arrived in the border town of al‑Anbār in Iraq, some farmers, following their customary practice, prostrated themselves before him. The Imam (peace be upon him) not only disapproved of this action but became deeply displeased and said to them: “مَا هٰذَا الَّذِي صَنَعْتُمُوهُ؟” What is this that you have done? They replied: “خُلُقٌ مِنَّا نُعَظِّمُ بِهِ أُمَرَاءَنَا” This is a custom of ours by which we honor our kings and rulers. He then said: “وَاللّٰهِ مَا يَنْتَفِعُ بِهٰذَا أُمَرَاؤُكُمْ، وَإِنَّكُمْ لَتُشْقُونَ عَلَى أَنْفُسِكُمْ فِي دُنْيَاكُمْ، وَتُشْقُونَ بِهِ فِي آخِرَتِكُمْ، وَمَا أَخْسَرَ الْمَشَقَّةَ وَرَاءَهَا الْعِقَابُ، وَأَرْبَحَ الدَّعَةَ مَعَهَا الْأَمَانُ مِنَ النَّارِ.” (Nahj al‑Balāghah, Short Sayings, no. 37) He (peace be upon him) said: By God, your rulers derive no benefit from this practice, while you subject yourselves to hardship and suffering in this world and to misery in the Hereafter. How grievous is that toil which is followed by divine punishment, and how profitable is that ease and freedom which is accompanied by security from the Fire of Hell.

“وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ” This verse points to a fundamental universal principle: the earlier prophets—and, by extension, their communities—had entered into a covenant with God Almighty, whereby they pledged that they would submit to the prophets and messengers who would come after them, believe in them, and withhold no form of support in advancing their objectives and mission. Just as the later prophets and their communities respected and honored the earlier prophets and their religion, so too were earlier prophets and their followers bound by responsibility toward those prophets who were to come after them. The Qur’an repeatedly emphasizes the unity of purpose among the messengers of God, and the present verse serves as a vivid manifestation of that unity. In the above verse, it is stated that God took a “میثاق” from the prophets. The term mīthāq derives from the root وثاق and signifies something that inspires trust and assurance; conventionally, it refers to a binding and emphatic covenant. Taking a covenant from the prophets necessarily implies taking the same covenant from their followers as well. The substance of this covenant was that if a prophet were to appear whose call was in harmony with their own—and whose truthfulness thereby became evident—they were obligated to believe in him and to assist him. To reinforce this commitment, it is stated: “قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِي” (explanatory note: “إِصْر” in lexicography denotes a binding covenant whose violation entails severe consequence) That is: Do you affirm this and accept My covenant, and have you also taken this pledge from your followers? They replied affirmatively, saying: “قَالُوا أَقْرَرْنَا” Thereupon, God Almighty further emphasized this matter by saying: Bear witness to this, and I too am a witness over you and your followers: “قَالَ فَاشْهَدُوا وَأَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ”

(1) The scope of the covenant (mīthāq) A question may arise here: is the above verse limited solely to the glad tidings given by earlier prophets and the covenant taken from them specifically concerning the Prophet of Islam PBUH & His Pure Progeny, or does it extend to every prophet who appears after another prophet? The outward wording of the verse conveys a broad and general meaning, although the Seal of the Prophets PBUH & His Pure Progeny represents its clearest and most manifest instance. This broader interpretation is also more consistent with the overall spirit of Qur’anic teachings. Accordingly, if certain narrations explicitly state that the verse refers to the Prophet of Islam PBUH & His Pure Progeny, they should be understood as identifying a prominent and obvious application of the verse rather than restricting its meaning exclusively to that case. Fakhr al-Dīn al-Rāzī, in his Tafsīr, has transmitted a report from Imam ʿAlī (peace be upon him) stating that when God created Adam (peace be upon him) and the other prophets, He took a covenant from them that if Muhammad (peace be upon him) were to be sent, they would believe in him and support him. (Reported in Tafsīr al-Kabīr, vol. 7, p. 131) (2) Can two ulū al-ʿazm prophets exist at the same time? In light of the verse’s content, another question arises: is it possible that during the lifetime of one ulū al-ʿazm prophet, another ulū al-ʿazm prophet might be sent, such that the former would be obligated to follow the latter? The answer is that, as indicated in the interpretation of the verse, the covenant was not taken from the prophets alone, but also from their followers. In reality, taking a covenant from the prophets means taking it from their communities and future generations who would live to witness the time of a later prophet. Hypothetically, if the prophets themselves were to reach the era of a later messenger, they too would believe in him. This underscores the fact that the prophets of God are never divided in their objectives, purposes, or mission, nor is there ever any conflict among them. (3) The verse also applies to the successors of the prophets A final point regarding this verse is that, although it explicitly concerns the prophets, it clearly also applies to their rightful successors. This is because true successors are inseparable from the prophets themselves and share the same ultimate mission. The prophets consistently introduced their successors, gave glad tidings concerning them, and called people to believe in them and support them. In the Shiʿi exegetical tradition emphasizing unity (tafsīr al‑waḥda), several narrations are cited under this verse in which the phrase “وَلَتَنْصُرُنَّهُ” is interpreted as referring to the support of Imam ʿAlī (peace be upon him), and the concept of wilāyah is included within its scope. Such interpretations are, in fact, aligned with the broader meaning of the verse itself. It should also be noted that exegetes and grammarians have discussed the syntactic structure of this verse at length. (Explanatory note: In the phrase “لَمَّا آتَيْتُكُمْ”, some grammarians treat “ما” as a relative pronoun (mawṣūlah) functioning as the subject, the lām as emphatic (lām al‑tawkīd), and “لَتُؤْمِنُنَّ بِهِ” as the predicate. Others consider “ما” to be a conditional temporal particle (sharṭiyyah zamāniyyah), with “لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ” as its apodosis. This latter interpretation is closer to the intended meaning of the verse.)

History demonstrates that the followers of a religion are rarely prepared to relinquish their faith with ease, nor do they readily submit to newly commissioned prophets sent by God. Instead, they tend to cling rigidly and with great intensity to their inherited religion, defending it as though they themselves belong to it and it belongs to them. Abandoning it is often perceived as tantamount to national and communal ruin. Consequently, they accept a new religion only with great difficulty. Many wars and tragic events recorded in history have arisen from precisely this kind of rigid fanaticism and obstinate attachment to earlier religions. This is despite the fact that the law of growth and evolution necessitates that religions appear sequentially, guiding humanity step by step toward a deeper understanding of God, truth and justice, faith, ethics, humanity, and virtue, until humanity ultimately reaches the final religion—the Seal of Religions. The process resembles that of a child who advances through successive stages of education and training until graduation. It is evident that if a child enrolled in primary school were to develop such an attachment and fanaticism toward primary education that he refused to advance to secondary school, the result would be nothing but stagnation and backwardness in the caravan of progress. The emphatic insistence in the present verse on the firm covenant taken from the earlier prophets and their communities appears to be precisely aimed at preventing such fanaticism, stagnation, and obstinate rigidity. Yet, regrettably, despite all these emphases, we observe that the followers of earlier religions do not easily submit to new realities. God willing, a detailed discussion of why and how Islam is the final and consummating religion will be presented under verse 40 of Sūrat al‑Aḥzāb.

In this verse, the Qur’an declares that, despite all these emphases, insistence, and the firm covenant and solemn pledge, those who turn away from believing in a prophet such as the Prophet of Islam PBUH & His Pure Progeny—whose advent had already been foretold in earlier scriptures—are indeed transgressors (fāsiqūn), having stepped outside obedience to the command of God.

See ayat 85 for tafseer.

See ayat 85 for tafseer.

“اَفَغَيْرَ دِينِ اللَّهِ يَبْغُونَ” In the preceding verses, an extensive discussion was presented concerning earlier religions. From this point onward, the discourse turns explicitly to Islam, and the attention of the People of the Book and the followers of previous religious traditions is directed toward it. In the first of the verses under consideration, the Qur’an declares: do these people seek a religion other than the religion of God? The religion of God is nothing other than wholehearted submission before divine laws, and this reality is embodied in its most complete and comprehensive form in the religion of the Prophet of Islam PBUH & His Pure Progeny. Therefore, if they are genuinely in search of the true religion, they ought to enter Islam.

“وَلَهُ أَسْلَمَ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ ……” Once again, the Qur’an presents Islam in a broader and more comprehensive sense. All beings in the heavens and the earth—that is, everything that exists within them—are Muslims insofar as they submit to God. At most, the expression “طَوْعًا وَكَرْهًا” (willingly or unwillingly) signifies that submission to the divine command sometimes occurs through voluntary compliance with legislative (tashrīʿī) laws, and at other times through compelled submission to creational (takwīnī) laws. To explain further: in the realm of existence, God’s commands are of two kinds. One category consists of natural and supranatural laws that govern the various entities of this world. All beings are compelled to submit to these laws and cannot deviate from them even for a moment. Were they to do so, they would face annihilation and non‑existence. This, in itself, represents one form of Islam and submission before the divine command. Sunlight falls upon rivers, water evaporates, clouds form, raindrops descend from the sky, trees grow, and flowers bloom. All of these entities are Muslim in this sense, because each has submitted to the specific laws determined by creation and nature. The second category of divine command is legislative command—that is, the laws embodied in the heavenly scriptures and the teachings of the prophets (peace be upon them). Submission to these laws occurs willingly (طَوْعًا) in the case of the believers, and unwillingly (كَرْهًا) in the case of the disbelievers insofar as creational laws are concerned. Hence, although disbelievers may refuse to submit to certain divine commands in the legislative sense, they have no choice but to submit to other divine laws. Consequently, they do not submit fully and consciously to the true religion of God. (Explanatory note: it should be noted that in the present verse, the terms “طَوْعًا وَكَرْهًا” pertain to beings endowed with reason, and their meaning here differs from their usage in Sūrat Fuṣṣilat, verse 11, where they relate exclusively to beings without rational consciousness. This issue will be discussed under that verse.) Another interpretive possibility—mentioned by many exegetes and not contradictory to the interpretation above—is that believers turn toward God willingly, with peace of heart and free choice, whereas unbelievers turn toward Him only at times of distress, trial, and severe hardship. In ordinary circumstances, they associate partners with Him; yet in critical and life‑threatening moments, they recognize and call upon no one but Him. “وَإِلَيْهِ يُرْجَعُونَ” In the earlier part of the verse, attention was drawn to the origin (mabdaʾ), which is a natural reality. In this clause, attention is directed toward the return (maʿād), which is likewise natural, as all nations and peoples acknowledge death. From the perspective of monotheism, the purpose of creation, and divine wisdom, death cannot mean annihilation or obliteration; rather, it signifies a form of completion and progress—an entry into a more expansive realm of existence. In other words, it is a return to God. “قُلْ آمَنَّا بِاللَّهِ وَمَا أُنزِلَ عَلَيْنَا وَمَا أُنزِلَ …” In this verse, God Almighty commands the Prophet and the Muslims to declare faith not only in what has been revealed to the Prophet of Islam PBUH & His Pure Progeny, but also in all the revelations and teachings that were sent down to the earlier prophets. They are instructed to affirm that no distinction is made among them with respect to truthfulness or their connection to God. All are regarded as genuine representatives of God, all are divinely appointed guides, and all were sent for the guidance of humanity. Thus, absolute submission to the command of God is affirmed in every respect, and divisiveness is wholly rejected. Sūrat al‑Baqarah, verse 136, is entirely parallel to the verse under discussion, and its meaning has already been explained there in sufficient detail. (Explanatory note: see volume one of Tafsīr‑e Nemūneh.) “وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ” The term “يَبْتَغِ” derives from “ابتغاء”, meaning to seek or strive, and it is used for both commendable and blameworthy pursuits. Here, the word serves to bring the discussion to its conclusion: the true religion and divinely sanctioned system is Islam alone—that is, complete submission before the command of God. This truth transcends race, language, ethnic fanaticism, and all such considerations. Whoever accepts anything other than this reality as religion will never have it accepted from him; rather, he will face loss and punishment: “وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ” That is, he will be among the losers in the Hereafter, because he has exchanged the capital of his own existence for unworthy superstitions, blind imitation, ignorant fanaticism, and racial prejudice. It is self‑evident that in such a transaction he can only incur loss, and on the Day of Resurrection the consequence of this loss of existential capital will appear in the form of deprivation, punishment, and torment. God willing, the distinction between Islam and faith (īmān) will be discussed under verse 14 of Sūrat al‑Ḥujurāt.

See ayat 89 for tafseer.

See ayat 89 for tafseer.

See ayat 89 for tafseer.

Among the Muslims of Medina there was an Anṣārī named Ḥārith ibn Suwayd. Through his actions, an innocent man named Mujdhir ibn Ziyād (as reported in the exegetical sources) was killed. Fearing punishment, Ḥārith apostatized and fled to Mecca. Upon reaching Mecca, he was overcome with deep remorse over his actions and began to reflect on what course was now open to him. After careful thought, he decided to send a man from among his relatives back to Medina to ask the Noble Prophet PBUH & His Pure Progeny whether there remained any path for his return. It was at this juncture that the above-mentioned verses were revealed, in which the acceptance of his repentance is mentioned, subject to specific conditions. Thereafter, Ḥārith ibn Suwayd presented himself before the Noble Prophet PBUH & His Pure Progeny, re‑embraced Islam, and remained faithful to Islam until the end of his life. However, eleven individuals among his followers who had also turned away from Islam persisted in their condition and did not return. In Tafsīr al‑Durr al‑Manthūr and several other works of exegesis, additional reports concerning the circumstances of revelation of these verses have been transmitted, though they do not differ substantially from the account mentioned above.

“كَيْفَ يَهْدِي اللَّهُ قَوْمًا كَفَرُوا بَعْدَ إِيمَانِهِمْ وَشَهِدُوا أَنَّ الرَّسُولَ حَقٌّ وَجَاءَهُمُ الْبَيِّنَاتُ” These verses concern those individuals who accepted Islam and then turned away from it. Such people are referred to, in technical terminology, as apostates (murtadd). The Qur’an states that God does not grant guidance to such people, because they have already recognized the Messenger through clear proofs and have borne witness to the truth of his mission. By abandoning Islam and turning away from it, they have become wrongdoers and oppressors, and God does not guide the wrongdoers: “وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ” “أُولَٰئِكَ جَزَاؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ” In this verse, the punishments of those who knowingly turn away from the truth after recognizing it are described as the curse of God, the angels, and all people. The term “لعن” (laʿn) basically means rejection and expulsion accompanied by anger. Thus, God’s curse signifies exclusion from His mercy. As for the curse of the angels and human beings, it denotes condemnation, aversion, and a prayer that they be deprived of divine mercy. In reality, such individuals become so deeply immersed in corruption and sin that they become the object of universal aversion—despised by all people of reason and purpose, whether human or angelic. “خَالِدِينَ فِيهَا لَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنظَرُونَ” This verse further states that these people are not merely the target of a general curse, but that they will remain eternally engulfed in it. Essentially, they resemble Satan, who remains perpetually under divine curse. The inevitable consequence is that they will suffer a painful punishment which will neither be lightened nor delayed, and they will be granted no respite. “إِلَّا الَّذِينَ تَابُوا مِنْ بَعْدِ ذَٰلِكَ وَأَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ” This verse introduces an exception to the preceding rulings. It opens the door for such individuals to return, but, as in many other Qur’anic verses concerning repentance, it does not suffice with mere remorse. Rather, it also emphasizes rectification of past wrongdoing. Through the phrase “وَأَصْلَحُوا”, it is made clear that true repentance consists not only of regret over past sins, but also of compensating for them through righteous conduct in the future. For this reason, some verses explicitly mention faith and righteous action after repentance, such as: “لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا” (Ṭā Hā: 82) That is, for one who repents, believes, and performs righteous deeds. Otherwise, repentance is neither complete nor sound. Such individuals become worthy of divine forgiveness and mercy: “فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ”

From the above verse and its circumstances of revelation, it becomes clear that those who accept Islam and then turn away from it fall into two categories: (1) Apostasy by nature (murtadd fitrī) (2) Apostasy by affiliation (murtadd millī) A murtadd fitrī is one who is born to a Muslim father or mother—or, according to some jurists, one whose father or mother was Muslim at the time of conception—who then accepts Islam and subsequently renounces it. A murtadd millī, on the other hand, is a person who is born to non‑Muslim parents, later embraces Islam, and then returns to unbelief. The repentance of a murtadd millī is accepted, and in reality his punishment is lighter, because he was not born into Islam. In contrast, a much stricter ruling applies to the murtadd fitrī: even if such a person repents—and even if that repentance is acceptable in the sight of God—once his case is proven in an Islamic court, the legal ruling mandates capital punishment. His property is distributed as inheritance among his Muslim heirs, and his marital bond is dissolved. Even repentance does not suspend these legal consequences. As noted, however, this strict ruling applies only to the murtadd fitrī, and specifically if the person is male. Some may find this severity surprising and regard it as an inflexible harshness inconsistent with the spirit of Islam. However, in reality, this ruling is based on a fundamental rationale: it serves to safeguard the internal unity and security of the Islamic polity and to protect it from disintegration and infiltration by hostile forces and hypocritical elements. Apostasy, in this context, constitutes a form of rebellion against the social and ideological order of the Islamic state. Even in many contemporary legal systems, treason of a comparable nature carries the death penalty. If people were freely permitted to declare themselves Muslim whenever they wished and to renounce Islam whenever it suited them, the internal front of the Muslim community would quickly be hollowed out. This would open the way for enemies and their agents to penetrate society, ultimately plunging the entire Islamic community into chaos, disorder, and civil strife. On this basis, the ruling in question is essentially political in nature, enacted for the protection of the Islamic government and society, and is indispensable for preventing exploitation by foreign or subversive forces. Moreover, a person who embraces a religion such as Islam and then abandons it for another faith generally cannot do so on the basis of a sound and justifiable reason. Such conduct therefore merits severe punishment. The comparatively more lenient rulings applicable to women in this context are consistent with the broader legal principle that penalties affecting women are generally mitigated.

As indicated in the circumstances of revelation of the preceding verses, Ḥārith ibn Suwayd and his eleven companions turned away from Islam for various reasons. Ḥārith, however, later experienced remorse, repented, and returned to the presence of the Prophet of Islam PBUH & His Pure Progeny. The others did not return with him. Instead, in response to his invitation, they declared that they would remain in Mecca, continue working against Muhammad PBUH & His Pure Progeny, and hope for his defeat. If their objective were achieved, so much the better; otherwise, they reasoned, the path of repentance would remain open, and whenever they wished they could repent and return to Muhammad PBUH & His Pure Progeny, who would accept their repentance. Some exegetes have reported another account concerning the circumstances of revelation of this verse. According to that account, the verse was revealed regarding the People of the Book who, prior to the advent of the Prophet of Islam PBUH & His Pure Progeny, used to give people glad tidings of his coming and profess faithfulness and belief in him. Yet after his mission began, they not only disbelieved in him but also openly opposed him.

“إِنَّ الَّذِينَ كَفَرُوا بَعْدَ إِيمَانِهِمْ ثُمَّ ازْدَادُوا كُفْرًا لَنْ تُقْبَلَ تَوْبَتُهُمْ” In the preceding verses, discussion concerned those individuals who truly regretted their deviation and misguidance and sincerely repented. In contrast, this verse addresses a different category of people—those whose repentance will not be accepted. These are individuals who initially believed, then disbelieved, and thereafter persisted in their disbelief and became increasingly entrenched in it. Such people are never genuinely prepared to follow the commands of truth, unless circumstances become so severe that they see no alternative but submission and outward compliance. God does not accept the repentance of such individuals because they do not return to the path of truth by free choice. Rather, when they observe the dominance and ascendancy of the people of truth, they outwardly display remorse and announce repentance. Such repentance is merely superficial and therefore is not accepted. Another interpretive possibility mentioned in the exegesis is that when such individuals see themselves at the threshold of death and reach the final moments of life, they may experience regret and even genuinely repent; nevertheless, their repentance will still not be accepted. This is because—as will be explained later—at such a time the opportunity for repentance has effectively passed. A further possible interpretation is that the verse indicates that repentance for ordinary sins committed while remaining in a state of disbelief is not accepted. In other words, such repentance is ineffective, because attempting to cleanse minor surface impurities while one remains immersed in deep and fundamental corruption yields no meaningful result. It should be noted that these interpretations are not mutually exclusive. It is possible that the verse encompasses all of them, although the first interpretation aligns more closely with the preceding verses and their circumstances of revelation. “وَأُولَٰئِكَ هُمُ الضَّالُّونَ” These individuals are truly misguided, because they have lost not only the path of God and faith, but even the path of repentance itself. They imagine that they can attain the reality of repentance without genuine readiness, sincerity, or timely purification of the heart and soul—whereas the matter is not so.

“إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ فَلَنْ يُقْبَلَ مِنْ أَحَدِهِمْ مِلْءُ الْأَرْضِ ذَهَبًا وَلَوِ افْتَدَىٰ بِهِ” This verse concerns those individuals who lived their lives in a state of disbelief and departed from this world while remaining in that condition. The Qur’an declares that those who, despite the truth having become manifest, persist in rebellion and arrogance and refuse to submit sincerely will not have their donations or acts of generosity accepted, nor will there be any path of salvation for them—even if they were to fill the entire earth with gold and offer it in the way of God. It is evident that the mention of such an immense quantity of gold serves to emphasize the point that, regardless of how extensive their charitable expenditure might be, it is rendered ineffective in the presence of inner corruption of the heart and hostility toward the truth. Otherwise, it is obvious that if the entire earth were filled with gold, its value would become equivalent to that of ordinary soil. Thus, this expression is intended solely to illustrate the gravity and absoluteness of the matter. With regard to whether this act of spending refers to charitable giving in this world or an attempt at ransom in the Hereafter, most exegetes have mentioned both possibilities. However, the apparent meaning of the verse is more closely related to the Hereafter. That is, if after dying in a state of disbelief one were hypothetically to possess immense wealth in the next world and imagine that, as in this world, it could be used to avert punishment, this would be a profound mistake. Such financial ransom or compensation would have no effect whatsoever on the nature or severity of the punishment awaiting them. “أُولَٰئِكَ لَهُمْ عَذَابٌ أَلِيمٌ وَمَا لَهُمْ مِنْ نَاصِرِينَ” For such people, a painful punishment is certain, and they will find no helper or supporter to rescue them from this severe chastisement. Nor will the intercession of intercessors be of any benefit to them.

“لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ” The word “بِرّ” in the Arabic language is synonymous with expansiveness or breadth. For this reason, a vast desert is called “بَرّ” (with fatḥah on the bāʾ), and by the same association, those virtuous acts whose effects and benefits are broad and far‑reaching are termed “بِرّ” (with kasrah on the bāʾ), since their fruits extend to others. From a lexical perspective in Arabic, the distinction between “بِرّ” and “خَیر” is that “بِرّ” refers specifically to a good deed performed with conscious intention, attention, and free choice, whereas “خَیر” can be applied to any form of goodness, even if carried out without deliberate intention or awareness. In the above verse, it is stated that one cannot attain the reality of “بِرّ” and true righteousness until one spends, in the way of God, from that which one loves. Exegetes have engaged in extensive discussion regarding the meaning of “بِرّ” in this verse. Some have interpreted it as referring to Paradise, others consider it synonymous with piety and God‑fearingness, while yet another group of commentators has understood it as referring to righteous reward. However, the Qur’anic context reveals that “بِرّ” possesses a broad and comprehensive meaning, encompassing all forms of goodness—whether faith or righteous action. This is evident from Sūrat al‑Baqarah, verse 177: “لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ الَّذِينَ صَدَقُوا وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ” That is, righteousness does not consist merely in turning one’s face toward the east or the west. Rather, the truly righteous are those who believe in God, the Last Day, the angels, the Book, and the prophets; who give of their wealth—despite their love for it—to relatives, orphans, the needy, travelers, those who ask, and for the emancipation of slaves; who establish prayer and give alms; who fulfill their covenants when they make them; and who are patient in poverty, illness, and times of adversity. These are the ones who are truthful, and these are the God‑fearing. From this verse it becomes clear that faith in God, the Day of Judgment, the prophets and messengers, assisting those in need, establishing prayer, paying alms, fulfilling covenants, and meeting hardships with steadfastness and perseverance—all fall within the realm of “بِرّ.” Therefore, attaining the rank of truly righteous individuals requires numerous conditions. One of the most significant of these is spending, in the path of God, from possessions to which one is deeply attached. Genuine love for God, respect for humanity, and moral integrity become manifest only when a person stands at a crossroads where, on one side, wealth or status exerts a powerful pull, and on the other side stand God, truth, human compassion, and virtuous conduct. If, in such a moment, one turns away from the former and chooses the latter, the authenticity of one’s devotion and attachment is unmistakably revealed.

The verses of the Noble Qur’an exerted such a profound and immediate impact upon the hearts of the Muslims that their effects became manifest as soon as they were revealed. In this connection, historical works and Islamic exegetical sources have recorded the following incidents concerning the above‑mentioned verse: 1. It is reported regarding a Companion of the Prophet, Abū Ṭalḥah al‑Anṣārī, that he owned an exceptionally well‑kept and beautiful date‑palm orchard in Madinah. The garden was widely renowned throughout the city and contained a spring of pure, clear water. Whenever the Noble Prophet PBUH & His Pure Progeny visited this orchard, he would drink from its water and draw water from it with his hands. In addition to these virtues, the orchard provided Abū Ṭalḥah with substantial income. Upon the revelation of this verse, Abū Ṭalḥah presented himself before the Prophet PBUH & His Pure Progeny and said that among all his possessions, this garden was the dearest to him. He expressed his desire to spend it in the path of God so that it might become a provision for him in the Hereafter. Upon hearing this, the Prophet PBUH & His Pure Progeny said: “بَخٍ بَخٍ لَكَ مَالٌ رَابِحٌ لَكَ” “Well done! Well done! This is indeed a profitable wealth for you.” He then advised Abū Ṭalḥah to distribute it among his relatives. Abū Ṭalḥah complied with the Prophet’s directive and divided the orchard among his kin. (Reported in Majmaʿ al‑Bayān, as well as Ṣaḥīḥ al‑Muslim and *Ṣaḥīḥ al‑Bukhārī.) 2. On one occasion, a guest visited Abū Dharr. Abū Dharr was known for his extremely simple lifestyle. He apologized to his guest, explaining that due to certain personal circumstances he could not personally attend to him. However, he said that several camels of his were grazing at a specific location and asked the guest to bring back the finest one so that it could be sacrificed for him. The guest instead brought back a weak and inferior camel. Abū Dharr reproached him, saying, “You have betrayed me—why did you bring this camel?” The man replied that he thought Abū Dharr might need one of the stronger camels later on. Abū Dharr responded, “I will need them on the day when my eyes are closed to this transient world. How excellent it would be to prepare provisions for that day!” He then recited God’s words: “لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ” 3. It is reported that the wife of Hārūn al‑Rashīd possessed a highly precious and exquisitely adorned copy of the Qur’an, embellished with gold and jewels, which she held in deep affection. One day, while reciting the Qur’an, she reached the verse “لَنْ تَنَالُوا الْبِرَّ …”. Upon reading it, she was struck with wonder and reflected that there was nothing in her possession more beloved to her than this copy of the Qur’an, and therefore it ought to be dedicated to the path of God. She summoned jewelers, sold the decorative adornments and precious stones affixed to the manuscript, and used the proceeds to provide water for the Bedouins in the deserts of the Hijaz. It is said that some of those wells still exist today and are known by her name.

See ayat 95 for tafseer.

See ayat 95 for tafseer.

According to the statements of the exegetes, the Jews raised two specific objections against the Noble Prophet PBUH & His Pure Progeny: Why did the Prophet of Islam PBUH & His Pure Progeny not declare the flesh and milk of the camel to be unlawful, despite the fact that these were forbidden not only in the religion of Abraham (peace be upon him) but also in that of Noah (peace be upon him), and that, following this tradition, the Jews themselves regarded them as prohibited? How could the Messenger of God PBUH & His Pure Progeny claim to be a loyal follower of the earlier prophets—especially of Abraham (peace be upon him)—when all prophets had regarded Jerusalem with reverence and directed their prayers toward it, whereas the Final Messenger replaced it with the Kaʿbah as the qiblah? In the above‑mentioned verses, response is given to their first objection, while the forthcoming verses address their second objection.

“كُلُّ الطَّعَامِ كَانَ حِلًّا لِبَنِي إِسْرَائِيلَ إِلَّا مَا حَرَّمَ إِسْرَائِيلُ عَلَىٰ نَفْسِهِ مِنْ قَبْلِ أَنْ تُنَزَّلَ التَّوْرَاةُ قُلْ فَأْتُوا بِالتَّوْرَاةِ …” The above verse decisively refutes the notions held by the Jews regarding pure and lawful foods—such as camel milk and camel meat. The verse indicates that, in the beginning, all food items were lawful and permissible for the Children of Israel, with the exception of those things which Israel—that is, Jacob (peace be upon him)—had forbidden for himself. The verse does not specify which foods Jacob (peace be upon him) prohibited or for what precise reason; however, reports indicate that whenever Jacob (peace be upon him) consumed camel meat, he suffered severe attacks of sciatica (explanatory note: sciatica is a neurological condition that causes pain in the lower back and legs, sometimes rendering movement difficult). Therefore, he resolved to abstain permanently from this food. Following his example, his descendants also refrained from it, and over time this avoidance became deeply entrenched in their minds. Eventually, they came to regard it as religiously prohibited and falsely attributed this prohibition to divine command. The Qur’anic verse in question corrects this misconception and makes clear that this was merely a fabrication on their part. The second part of the verse—“مِنْ قَبْلِ أَنْ تُنَزَّلَ التَّوْرَاةُ”—reveals that before the revelation of the Torah, no pure food had been declared unlawful for the Children of Israel. However, after the Torah was revealed and with the advent of Moses (peace be upon him), certain otherwise lawful things were forbidden to them as a consequence of their injustice and wrongdoing. “قُلْ فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِنْ كُنْتُمْ صَادِقِينَ” In this statement, God Almighty commands His Prophet PBUH & His Pure Progeny to challenge the Jews to produce the present Torah and read it openly, so that it may become evident that their rulings concerning the prohibition of these foods are incorrect. They, however, were unwilling to comply with this challenge, because they were certain that no such claim existed in the Torah and that their assertions amounted to nothing more than false accusation. “فَمَنِ افْتَرَىٰ عَلَى اللَّهِ الْكَذِبَ مِنْ بَعْدِ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ” When they refused to produce the Torah and their fabrication became evident, this verse warns them that those who fabricate lies against God are indeed wrongdoers. On the one hand, they commit injustice against themselves by exposing themselves to divine punishment and torment; on the other hand, through falsehood, deception, and misrepresentation, they also mislead others from the straight path, thereby committing injustice against them as well.

In the currently extant Torah, in the book of Leviticus, chapter eleven, a ruling concerning lawful and unlawful foods is recorded as follows: animals that chew the cud and possess split hooves may be eaten; however, the camel, although it chews the cud, does not have split hooves, and therefore it is unlawful for you. From these statements it becomes clear that the Jews regarded camel meat—along with certain other animals lacking split hooves—as prohibited. However, no evidence exists indicating that such prohibitions were present in the religion of Abraham (peace be upon him) or Noah (peace be upon him). It is possible that these foods belonged to the category of consumables that were prohibited to the Jews as a form of punishment. “قُلْ صَدَقَ اللَّهُ فَاتَّبِعُوا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ” That is: since you have now recognized that my message is truthful and sincere, then follow my religion—the pure and unadulterated religion of Abraham. He was ḥanīf, meaning that he turned away from false religions and inclined toward the truth. None of his rulings concerning lawful foods were arbitrary, deviant, or without reason, and he was never among the polytheists. Accordingly, the claim of the idolatrous Arabs that they were followers of the religion of Abraham (peace be upon him) is entirely baseless and meaningless. What resemblance exists between idol‑worshippers and an idol‑breaker? A noteworthy point is that the Qur’an repeatedly emphasizes that Abraham (peace be upon him) was not among the polytheists. As mentioned earlier, the idol‑worshippers of the pre‑Islamic period considered themselves adherents of Abraham’s religion and were so firm in this claim that others even referred to them as ḥunafāʾ (followers of Abraham). For this reason, the Qur’an repeatedly refutes this false assertion.

See ayat 97 for tafseer.

“إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا” As already noted in the discussion of the preceding verses, the Jews raised two objections against the Prophet of Islam PBUH & His Pure Progeny. The first objection has been addressed in the earlier verses, while the second—namely, their claim that Bayt al‑Maqdis (Jerusalem) holds superiority over the Kaʿbah—is answered in the verses cited above. This verse explains that there is nothing surprising in the Kaʿbah being chosen as the qiblah of the Muslims, for it was the very first house established on the surface of the earth for the worship of God and serves as the earliest place of devotion. Prior to it, no center existed specifically designated for prayer and the worship of the Lord of the worlds. It alone was established at a point that serves as a focal center for human gathering and is a place imbued with blessing. Sources of Islamic history likewise indicate that the Kaʿbah was originally constructed by Adam (peace be upon him). When it was damaged during the Flood of Noah (peace be upon him), it was subsequently rebuilt by Abraham (peace be upon him). Accordingly, selecting this primordial House of Monotheism as the qiblah is more appropriate than choosing any other location. It is noteworthy that in this verse, the Kaʿbah—also called Bayt Allāh—is introduced as the House for people. This expression reveals a profound truth: whatever is attributed to God and designated in His name is meant to be used in the service of humanity and His servants; and conversely, whatever is genuinely used in the service of God’s servants is, in reality, in the service of God. This verse also implicitly highlights the importance of precedence in divine reformative programs. That is why the foremost merit attributed to the Kaʿbah in this verse is its being the first house. From here, the response to objections concerning the reverence of the Ḥajar al‑Aswad (the Black Stone) also becomes clear. Some have questioned the significance of a mere stone, asking why hundreds of thousands of people annually seek to kiss or touch it, and why this act has been included as an emphasized recommended practice in the rituals of pilgrimage. However, even a brief consideration of the history of this stone indicates that it possesses a unique characteristic found in no other stone in the world: it is among the most ancient elements ever installed as part of a structure at the center of worship. We know that all places of worship on the face of the earth—including the Kaʿbah itself—have undergone reconstruction multiple times, and the materials used in those reconstructions have changed. Yet this single stone has remained in its place within the oldest place of worship for thousands of years. Its significance, therefore, lies in the fact that it represents the most ancient element dedicated to the service of God and humanity. Moreover, it stands as a silent witness to countless generations of believers of different languages and cultures. This stone preserves the memory of great prophets and chosen servants of God who stood beside it in prayer, supplication, and humble entreaty before the Divine Presence. Another important point to note is that the preceding verse states that this is the first house established for people. It is clear that what is meant here is the first house of worship. Consequently, this verse does not deny the existence of residential dwellings on earth prior to the Kaʿbah. This clarification directly addresses those who—like the author of Tafsīr al‑Nisāʾ—claim that the Kaʿbah was built for the first time by Abraham (peace be upon him) and regard its construction by Adam (peace be upon him) as legendary. In reality, it is well established that places of worship existed before Abraham (peace be upon him), and earlier prophets—such as Noah (peace be upon him)—made use of them. Therefore, it is inconceivable that the Kaʿbah, which is the world’s earliest sanctuary of worship, was constructed for the first time only by Abraham (peace be upon him).

“بَكَّة” originally derives from the root “بَكّ” (on the pattern of fakk), which conveys the meaning of crowding, congestion, and gathering. The Kaʿbah—or the land in which the Kaʿbah is situated—is referred to as “بَكَّة” because of the dense crowds and continual gathering of people at this location. It is not unlikely that this name was not originally applied to the site, but that it came to be designated as such once it was firmly established as a center of worship. In a narration attributed to Imam Jaʿfar al‑Ṣādiq (peace be upon him), it is reported that Makkah is the name of the entire city, whereas Bakkah refers specifically to the precinct where the Kaʿbah is located. Some exegetes have also suggested that Bakkah is essentially identical to Makkah, and that in this instance the letter mīm has been replaced with bāʾ, just as in Arabic usage the words “لازِم” and “لازِب” are both employed with the same meaning. Another explanation is also offered for why the Kaʿbah and its surrounding land are designated as Bakkah, namely that the term signifies the breaking or removal of pride and arrogance. In this exalted center, all forms of distinction and superiority are completely effaced, and even the most rebellious and arrogant individuals are required to stand alongside ordinary people in humility, supplication, and devotion. In this way, their pride and haughtiness are shattered. It is for this reason, according to this view, that this sacred place is called Bakkah.

From the time of the Prophet of Islam PBUH & His Pure Progeny onward, as the number of Muslims increased, the number of visitors to the Sacred House (al‑Kaʿbah) naturally grew as well. Consequently, the authorities of each period undertook successive expansions of al‑Masjid al‑Ḥarām. It is narrated in Tafsīr al‑ʿAyyāshī that during the reign of the Abbasid caliph al‑Manṣūr, due to the great increase in pilgrims, a plan was made to expand the Sacred Mosque once again. The caliph summoned the residents whose houses stood around the mosque in order to purchase their homes. However, they refused to sell at any price whatsoever. Al‑Manṣūr found himself in great difficulty: on the one hand, he did not wish to demolish their houses by force, as this would have produced undesirable consequences; on the other hand, the homeowners were unwilling to part with their properties voluntarily. In this dilemma, he sought the counsel of Imam Jaʿfar al‑Ṣādiq (peace be upon him). The Imam replied that there was no cause for concern, for there existed a clear proof upon which the caliph could rely. When asked what that proof was, the Imam answered: the Word of God. Al‑Manṣūr then asked from which divine statement such an argument could be drawn. The Imam cited the verse: “إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا” God declares that the first house established for mankind was the House at Bakkah (the Kaʿbah). Had the surrounding houses existed before the Kaʿbah, the lands adjacent to it would have belonged to their owners; since the Kaʿbah preceded them, the surrounding precinct—inasmuch as it is required for the needs of the pilgrims—belongs to the Kaʿbah itself. When al‑Manṣūr presented this reasoning to the residents, they were left without argument and replied: “We shall comply with whatever you deem appropriate.” The same source also reports that a similar incident occurred during the reign of the Abbasid caliph al‑Mahdī. He consulted the jurists of his time, all of whom opined that if the homeowners were unwilling, it would not be permissible to annex their properties to al‑Masjid al‑Ḥarām by force. ʿAlī ibn Yaqṭīn then requested permission to seek a ruling from Imam Mūsā ibn Jaʿfar (peace be upon him). Al‑Mahdī wrote to the governor of Medina instructing him to obtain the Imam’s response. The Imam (peace be upon him) wrote: “بسم الله الرحمن الرحيم If the Kaʿbah existed first and people later settled around it, then the open space surrounding it belongs to the Kaʿbah; but if human settlement preceded the Kaʿbah, then those residents have a stronger claim.” When this reply reached al‑Mahdī, he was so pleased that he kissed the letter and immediately ordered the demolition of the houses. The homeowners, distressed by this outcome, came to Imam Mūsā ibn Jaʿfar (peace be upon him) and requested that he write again to al‑Mahdī asking that compensation be paid to them for their homes. The Imam fulfilled their request, and al‑Mahdī subsequently satisfied them by compensating their losses. These two narrations contain a subtle juridical argument that accords even with widely accepted legal principles regarding rights. As long as necessity does not arise, others may benefit from the vicinity of such sacred property; however, when necessity does arise, the right of priority may be exercised.

In these two verses, in addition to the Kaʿbah being identified as the first place of worship, four further characteristics of the Sacred House are mentioned: 1. “مُبَارَكًا” (Blessed) The term mubārak denotes abundance of blessing and beneficence. The Kaʿbah is described as blessed in the sense that it is situated in a land rich in both material and spiritual blessings. The spiritual blessings of this sacred territory—manifest in heightened God‑consciousness, devotional vitality, and especially the atmosphere of unity and solidarity experienced during the pilgrimage—are evident to all. If the rites of ḥajj are not reduced merely to their outward forms but are approached with awareness of their inner spirit and philosophy, these blessings become even more tangible and profound. Although this land is materially arid and barren, lacking natural resources and apparently ill‑suited to life, it has nevertheless remained a populous and dynamic city for centuries. In particular, it has long retained its centrality as a hub of trade and commerce. 2. “هُدًى لِّلْعَالَمِينَ” (Guidance for all worlds) The Kaʿbah is a source of guidance for all humanity. People travel to it from distant lands—by land and sea—drawn irresistibly toward this magnificent sanctuary, where they participate with reverence and dignity in the rites of pilgrimage established since the time of Abraham (peace be upon him). Even the pagan Arabs of the pre‑Islamic era revered the Kaʿbah and performed pilgrimage rites, regarding them as part of Abraham’s religion, although they had intermixed them with certain superstitions. Despite these deviations, they would temporarily refrain from many immoral practices during the pilgrimage season. Thus, all people—even idol‑worshippers—were influenced, to some degree, by the guidance emanating from this sacred House. Its spiritual gravity and moral influence exert a compelling effect upon all who approach it. 3. “فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ” (Clear signs, including the Station of Abraham) Within this House are manifest signs of devotion to God, monotheism, spirituality, and transcendence. Among these signs is its enduring survival despite the determined efforts of powerful enemies who sought its destruction. Another sign consists of the tangible legacies of a towering prophet such as Abraham (peace be upon him) that remain in its surroundings. These include Zamzam, Ṣafā and Marwah, the Corners (Arkān) of the Kaʿbah, the Ḥaṭīm (the area between the Black Stone and the door of the Kaʿbah, traditionally associated with Adam’s repentance), the Black Stone, and Ḥijr Ismāʿīl (the semi‑circular enclosure on the north‑west side). Each of these serves as a living historical monument, preserving the enduring memory of profound acts of devotion and sacrifice. Among these signs, the Station of Abraham is mentioned explicitly because it marks the place where Abraham (peace be upon him) stood during the construction of the Kaʿbah, during the performance of pilgrimage rites, and when inviting humanity to fulfill these sacred obligations. It is one of the most ancient and significant markers, evoking unparalleled memories of sincerity, sacrifice, and comprehensive devotion. Exegetes have differed as to whether Maqām Ibrāhīm refers specifically to the stone bearing Abraham’s footprint, to the entirety of the Sacred Mosque, or to all pilgrimage stations. A narration recorded in al‑Kāfī from Imam Jaʿfar al‑Ṣādiq (peace be upon him) supports the first interpretation. 4. “وَمَن دَخَلَهُ كَانَ آمِنًا” (Whoever enters it is secure) After constructing the Kaʿbah, Abraham (peace be upon him) prayed for Mecca to be a land of security, saying: O Lord, make this land secure (Ibrāhīm 35). God answered this prayer and established it as a sanctuary of safety—a place of inner tranquility and external security for all who enter it. According to religious law, its sanctity is such that all forms of warfare and confrontation are prohibited within it. From an Islamic perspective, the Kaʿbah is a refuge and sanctuary even for animals, which are not to be harmed within its precincts. Humans who seek asylum there—regardless of their crimes—are also granted protection. However, this sanctity is not meant to shield injustice. If a criminal seeks refuge there, the ruling is that food and drink may be restricted until he leaves the sanctuary, after which legal punishment may be implemented outside its boundaries. “وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا” This statement establishes pilgrimage as a divine obligation owed by all people to God. The phrase وَلِلَّهِ عَلَى النَّاسِ indicates a binding duty. Linguistically, ḥajj signifies intention and purposeful resolve. Hence, a clear path is termed maḥajjah, and a decisive argument is called ḥujjah. These rites are called ḥajj because the pilgrim sets out with the explicit intention of visiting the House of God. As previously noted, the rites of pilgrimage were first instituted in the time of Abraham (peace be upon him) and continued even during the Age of Ignorance, albeit with distortions. Islam later purified these rites and restored them to their original, complete form. Although some narrations indicate that ḥajj was formally made obligatory in the tenth year after the Hijrah, other traditions—such as the Sermon of al‑Qāṣiʿah in Nahj al‑Balāghah—suggest that the obligation of pilgrimage traces back to Adam (peace be upon him), later assuming codified form under Abraham (peace be upon him). Pilgrimage becomes obligatory once in a lifetime for any person who possesses ability (istiṭāʿah), as indicated by the verse’s absolute wording. Islamic jurisprudence explains this ability to include provisions, transportation, physical capacity, safety along the route, and means of livelihood upon return—all of which are encompassed within the Qur’anic concept of capability. Finally, the verse implicitly shows that this obligation is not restricted to Muslims alone, supporting the principle that unbelievers are also morally addressed by divine commands, even though the validity of their acts depends upon faith. The extensive philosophy, significance, and individual and collective effects of ḥajj have been discussed in detail under Sūrat al‑Baqarah, verses 194–203.

“وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ” In the concluding part of the verse, in order to emphasize the importance and gravity of the obligation of ḥajj, it is stated that those who adopt disbelief by disregarding this divine command and opposing it, in reality, inflict harm only upon themselves, for God is independent of all the worlds. The original lexical meaning of kufr is concealment or covering. In religious terminology, however, it carries a broader meaning, encompassing every form of opposition to the truth—whether at the level of fundamental beliefs (uṣūl) or subsidiary religious obligations (furūʿ). Although its usage has become more common with reference to denial at the level of fundamental doctrines, this does not imply that its meaning is restricted exclusively to that context. Accordingly, in the present verse, the term kufr is used with reference to the abandonment of ḥajj. On this basis, Imam Jaʿfar al‑Ṣādiq (peace be upon him), in a reported narration, interpreted the word kufr in this verse as referring specifically to the abandonment of ḥajj. In other words, just as faith (īmān) has multiple degrees and levels, so too does disbelief (kufr), each carrying distinct legal and moral implications. Paying attention to this reality resolves many misunderstandings related to Qur’anic verses and traditions concerning faith and disbelief. Thus, when the term kufr is used regarding usury in Sūrat al‑Baqarah (2:275) or concerning sorcerers in Sūrat al‑Baqarah (2:102), the same broader meaning is intended. In any case, two conclusions can be drawn from this verse: First, the duty of ḥajj is of such significance that its abandonment is described as disbelief. The late al‑Ṣadūq (may God have mercy upon him) relates, in Man Lā Yaḥḍuruhu al‑Faqīh, a narration attributed to the Prophet PBUH & His Pure Progeny in which he said to Imam ʿAlī (peace be upon him): “يَا عَلِيُّ تَارِكُ الْحَجِّ وَهُوَ مُسْتَطِيعٌ كَافِرٌ، يَقُولُ اللَّهُ تَبَارَكَ وَتَعَالَى: وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ. يَا عَلِيُّ! مَنْ سَوَّفَ الْحَجَّ حَتَّى يَمُوتَ بَعَثَهُ اللَّهُ يَوْمَ الْقِيَامَةِ يَهُودِيًّا أَوْ نَصْرَانِيًّا.” “O ʿAlī! Whoever abandons ḥajj while he has the means to perform it is deemed a disbeliever, for God—exalted and glorified—is He who says: ‘And pilgrimage to the House is owed to God by those who are able to find a way to it; and whoever disbelieves, God is independent of all the worlds.’ O ʿAlī! Whoever delays ḥajj until death overtakes him, God will resurrect him on the Day of Resurrection as a Jew or a Christian.” Second, the performance of this major obligation—like all other religious ordinances—is intended for the moral cultivation and benefit of humankind. Since God is absolutely independent of all creation, the performance or neglect of such duties brings no benefit or harm to Him; rather, the consequences accrue entirely to human beings themselves.

See ayat 101 for tafseer.

See ayat 101 for tafseer.

See ayat 101 for tafseer.

Reports transmitted in both Shiʿi and Sunni sources concerning the circumstances of revelation of these verses indicate that Shāmī ibn Qays was a Jew—advanced in age, dark‑hearted, and virtually unparalleled in disbelief and hostility. One day, as he passed by an assembly of Muslims, he observed that members of the tribes of Aws and Khazraj, who for many years had been locked in mutual warfare, were now sitting together in complete harmony, affection, and sincerity. The atmosphere of the gathering was permeated with intimacy and mutual love, and the fierce flames of hostility that had raged between them during the Age of Ignorance had been entirely extinguished. Upon witnessing this scene, he was consumed by envy and said to himself that if these people continued to progress in unity through their adherence to the Prophet Muhammad PBUH & His Pure Progeny, it would represent a grave threat to Judaism. At that moment, a conspiracy occurred to him. He instructed a young Jew to infiltrate one of their groups and revive the memory of past bloody conflicts between Aws and Khazraj, vividly recounting those events before them. By coincidence, the Jewish youth’s plot proved effective. A group of Muslims began to revisit and discuss those old incidents, and soon some members of Aws and Khazraj started issuing renewed threats against one another. The long‑extinguished fire was on the verge of being rekindled. When the Noble Prophet PBUH & His Pure Progeny became aware of this development, he immediately set out in search of them, accompanied by several of the Muhājirūn. Through deeply stirring admonitions and counsel, he awakened their consciences. Upon hearing his reassuring and penetrating words, they abandoned their hostile intentions, cast down their weapons, embraced one another, and wept profusely. They realized that this had been a deliberate plot by the enemies of Islam, and the renewed spirit of reconciliation extinguished the resentments that had momentarily resurfaced. It was on this occasion that the above four verses were revealed: the first two condemn the mischief‑making Jews, while the subsequent verses serve as a warning and awakening for the Muslims themselves.

“قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللَّهِ وَاللَّهُ شَهِيدٌ عَلَىٰ مَا تَعْمَلُونَ” In this verse, the address is directed toward the People of the Book, by whom the Jews are intended here. In this context, God commands His Beloved Prophet PBUH & His Pure Progeny to question them, in a tone of reproach and admonition, as to why they persist in disbelief in the signs of God, despite knowing that God is fully aware of and bears witness to their actions. The term “آیات” (signs) may refer either to those verses found in the Torah concerning the identifying signs of the Prophet of Islam PBUH & His Pure Progeny, or more generally to all the verses and miracles revealed to him that clearly attest to the truth of his prophethood. “قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَصُدُّونَ عَنْ سَبِيلِ اللَّهِ مَنْ آمَنَ تَبْغُونَهَا عِوَجًا وَأَنْتُمْ شُهَدَاءُ” Thereafter, God Almighty further reproaches them by asking why—if they themselves are unwilling to accept the truth—they persist in leading others astray from the path of God and present the straight divine path in a distorted manner. It would have been more fitting, rather, for them to be the first to respond positively to God’s call, since the advent of this Prophet PBUH & His Pure Progeny had already been foretold in their own scriptures. Instead, they shirk this grave responsibility and actively seek to mislead others. Why, then, do they act in this way? “وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ” At the conclusion of the verse, they are warned that God is by no means heedless of their deeds. The emphasis on God’s non‑heedlessness is particularly significant because the Jews often resorted to covert and secretive schemes in pursuit of their corrupt aims—schemes that proved effective among ignorant and inattentive individuals. The verse clarifies that even if some people fall victim to such plots due to negligence or lack of awareness, God—who is fully cognizant of hidden intentions and concealed machinations—is not unaware, and punishment awaits such wrongdoing. “يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تُطِيعُوا فَرِيقًا مِنَ الَّذِينَ أُوتُوا الْكِتَابَ يَرُدُّوكُمْ بَعْدَ إِيمَانِكُمْ كَافِرِينَ” The discourse then turns toward heedless Muslims themselves, warning them that if they succumb to the venomous insinuations of the enemy, allow them to sow division in their ranks, and become influenced by their whisperings, it is not unlikely that their bond of faith could be severed and that they would be driven back toward disbelief. The enemy’s initial aim is to rekindle the fires of hostility and enmity among the believers and incite conflict between them. Yet it is certain that such efforts do not end there; rather, these insinuations continue unabated until the believers are rendered wholly estranged from Islam. From the foregoing discussion, it becomes clear that the return to disbelief mentioned in this verse denotes true disbelief and complete estrangement from Islam. It is also possible that disbelief here refers to the revival of the pre‑Islamic hostilities and enmities, which are themselves manifestations of disbelief. For faith is the wellspring of love and fraternity, whereas disbelief is the source of impurity and animosity. “وَكَيْفَ تَكْفُرُونَ وَأَنْتُمْ تُتْلَىٰ عَلَيْكُمْ آيَاتُ اللَّهِ وَفِيكُمْ رَسُولُهُ” Thereafter, the believers are posed a strikingly rhetorical question: how is it possible for you to adopt the path of disbelief when the Prophet PBUH & His Pure Progeny is present among you, the verses of God are being continually recited, and the life‑giving rain of revelation is falling upon your hearts? In essence, this statement indicates that if people in distant lands go astray, it is not entirely surprising. What is truly astonishing is that those who sit in the company of the Prophet and remain constantly connected to the world of revelation could become misguided. If such individuals do stray, then they themselves are culpable, and their punishment will be exceedingly severe. At the close of these verses, the Muslims are counselled to free themselves from the whispers of their enemies and to fasten themselves to the rope of God for guidance upon the straight path. They are urged to hold firmly to the purified essence of God and the sacred verses of the Qur’an, and it is stated unequivocally that whoever clings to God will surely be guided to the straight way. These verses are rich with subtle and profound points. One of them is that in the initial verses—where the address is directed toward the Jews—the mode of address is indirect, as the Prophet PBUH & His Pure Progeny is commanded to speak to them, which is signified by the word “قل” (“say”). By contrast, in the final verses—where the address is directed toward the believers—the discourse is direct, and hence it does not begin with “قل”. This stylistic distinction itself reflects God’s special grace and mercy toward the people of faith.

See ayat 103 for tafseer.

It is well known that during the Age of Ignorance (Jāhiliyyah), two major tribes—Aws and Khazraj—resided in Medina, and between them there persisted a long history of warfare, bloodshed, and violent conflict. From time to time they clashed with one another, inflicting severe loss of life and property. One of the great blessings brought about by the Noble Prophet PBUH & His Pure Progeny was that after his migration to Medina, he established—through Islam—a bond of reconciliation, brotherhood, and mutual affection between these two tribes. As a result, a powerful and unified Muslim community began to emerge in Medina. However, because the roots of former hostilities were deeply entrenched and the bond of unity was still relatively new, forgotten resentments occasionally resurfaced due to certain triggering factors. In the preceding verses, reference was made to an incident in which a skilled enemy deliberately incited discord. In the present verses, however, attention is drawn to another episode—one that arose not from enemy manipulation, but from the actions of ill‑informed friends and the resurgence of ignorant tribal pride. It is reported that on one occasion, two individuals—Thaʿlabah ibn Ghanam from the tribe of Aws and Asʿad ibn Zurārah from the tribe of Khazraj—encountered one another. Each began to enumerate the points of honor and distinction their respective tribes had attained after embracing Islam. Thaʿlabah declared that figures such as Khuzaimah ibn Thābit, Ḥanẓalah (Ghasīl al‑Malāʾikah), as well as ʿĀṣim ibn Thābit and Saʿd ibn Muʿādh—all luminaries of Islam—belonged to the Aws. In response, Asʿad ibn Zurārah asserted that the distinction of disseminating and teaching the Qur’an belonged to members of Khazraj, naming Ubayy ibn Kaʿb, Muʿādh ibn Jabal, Zayd ibn Thābit, Abū Zayd, and Saʿd ibn ʿUbādah, the leader and orator of Medina. Gradually, this exchange escalated into a serious and volatile confrontation. Members of both tribes became aware of the dispute, armed themselves, and stood facing one another. The danger loomed that the extinguished fires of war would be rekindled and that the land would once again be stained with blood. When the Noble Prophet PBUH & His Pure Progeny was informed of this situation, he immediately proceeded to the site. Through his eloquent speech, wisdom, and sound judgment, he defused the crisis and restored peace between the two groups. It was on this occasion that the verses in question were revealed, issuing a general and emphatic directive that called the believers once again toward unity, concord, and mutual harmony.

“يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ” In this verse, believers are first called to taqwā (God‑consciousness), so that it may serve as a foundation for the subsequent call to unity. In reality, an appeal to unity that is not supported by ethical and doctrinal discipline remains weak or ineffective. For this reason, the verse seeks to weaken the factors of dissension and fragmentation through faith and piety, addressing the believers directly and exhorting them collectively to fear God and to fulfill the true due of taqwā. What is meant by “حق تقویٰ” (the due of taqwā) has been a matter of extensive discussion among exegetes. There is, however, no doubt that the due of taqwā represents the highest and most complete level of God‑consciousness, encompassing abstention from every form of sin, betrayal, and deviation from the truth. Accordingly, in Tafsīr al‑Durr al‑Manthūr, from the Noble Prophet PBUH & His Pure Progeny, and in Tafsīr al‑ʿAyyāshī as well as Maʿānī al‑Akhbār, from Imam Jaʿfar al‑Ṣādiq (peace be upon him), it is reported that he explained the due of taqwā as follows: (أن يُطاع فلا يُعصى، ويُذكر فلا يُنسى، ويُشكر فلا يُكفر) That is, the due of taqwā is to obey God without ever disobeying Him, to remember Him without ever forgetting Him, and to be grateful for His blessings without showing ingratitude. It is evident that this command—like other divine injunctions—is conditioned by human capacity and effort. Accordingly, there is no contradiction between this verse and verse 16 of Sūrat al‑Taghābun: “فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ” (so fear God as much as you are able). Therefore, claims that one of these verses abrogates the other are unfounded. Rather, from a technical standpoint, the latter verse qualifies the former by limiting it to the extent of human ability. Since earlier scholars often used the term naskh (abrogation) broadly—even for specification (takhṣīṣ)—it is possible that what they intended by abrogation here was simply qualification. “وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ” In essence, this statement serves as a solemn warning to the tribes of Aws and Khazraj—and indeed to Muslims everywhere—to remain vigilant. Merely embracing Islam is not sufficient; rather, what is of paramount importance is safeguarding faith and submission until the very final moments of life. Believers are cautioned not to sacrifice their faith and righteous deeds by reviving the extinguished hatreds of the Age of Ignorance or by succumbing to irrational and baseless forms of fanaticism, lest they meet a wretched end in the Hereafter. For this reason, the verse emphatically stresses that believers must take care not to depart from this world without faith and Islam.

“وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا” In this verse, the question of unity and the avoidance of every form of discord and fragmentation is addressed. The command is issued that all believers must firmly hold fast to the Rope of God and must not become divided among themselves. What is meant by “حَبْلُ اللَّهِ” (the Rope of God)? Exegetes have mentioned several possible interpretations. Some hold that it refers to the Qur’an, while others interpret it as Islam itself. Yet another group understands it to mean the Household of the Prophet and the infallible Imams (peace be upon them). The narrations transmitted from the Noble Prophet PBUH & His Pure Progeny and the Imams of the Ahl al‑Bayt (peace be upon them) also present different expressions in this regard. For example, in Tafsīr al‑Durr al‑Manthūr, a narration from the Prophet PBUH & His Pure Progeny, and in Maʿānī al‑Akhbār, a narration from Imam Jaʿfar al‑Ṣādiq (peace be upon him), identify the Rope of God as the Noble Qur’an. Likewise, in Tafsīr al‑ʿAyyāshī, a narration from Imam Muḥammad al‑Bāqir (peace be upon him) states that the Rope of God refers to the family of Muḥammad (peace be upon them), and that people have been commanded to hold fast to them. However, there is no contradiction among these narrations and interpretations. The Rope of God signifies every means through which a connection with the Divine Essence is established—whether that means Islam, the Qur’an, the Prophet himself, or his Ahl al‑Bayt (peace be upon them). In other words, all of the aforementioned realities fall within the broad and comprehensive concept of connection with God.

A noteworthy point is that describing these divinely appointed guides as the “Rope of God” points to a profound reality: under ordinary circumstances, when a person lacks a true mentor and guide, human nature tends to remain trapped in the depths of unruly impulses, rebellious instincts, and the dark well of ignorance and unawareness. In order to be rescued from such abasement and to emerge from this darkness, a strong rope is required—one that the individual can grasp firmly and by means of which ascent becomes possible. That strong rope is the divine link which extends through the Qur’an, through the one who conveyed it, and through his true successors. It is precisely this connection that draws human beings out of the depths of materialism and elevates them toward the heights of spirituality and inner transcendence.

After this, the Noble Qur’an draws attention to the great blessing of unity and brotherhood and invites the Muslims to reflect upon their former lamentable condition and to compare that state of fragmentation with their present condition of unity and solidarity. Accordingly, it declares that they must not forget how they were once enemies of one another, yet through the blessing of Islam and faith, God instilled mutual affection in their hearts, and thus they became brothers to one another. It is noteworthy that in this verse the word “نعمت” (blessing) is mentioned repeatedly, thereby emphasizing the immense value and significance of the blessing of unity and fraternity. A second important point is that God attributes the reconciliation of the believers’ hearts to Himself, stating that God brought affection among your hearts. This expression points to a collective miracle of Islam. If one reflects on the Arabs’ former hostilities—how deep‑rooted their animosities were over many years, and how easily bloody wars could be ignited between them over trivial matters—this miracle becomes especially clear. One must also note that people who are generally uneducated, ignorant, or semi‑tribal tend to be stubborn and resistant, and are not easily prepared to consign even minor past disputes to oblivion. Under such circumstances, the magnitude of Islam’s collective miracle becomes evident. It demonstrates that by ordinary and conventional means it would have been impossible to transform such spite‑filled and ignorant tribes into a single community and make them brothers to one another. The importance of this transformation—namely, the establishment of unity and brotherhood among formerly hostile Arab tribes—has not escaped the notice of scholars and historians, including non‑Muslim historians, all of whom have remarked upon it with profound astonishment. John Davenport, the well‑known English scholar, writes: “... An Arab thinker such as Muhammad transformed a small, scattered, impoverished, and unclothed land into a dynamic and organized society, introducing it among the nations of the world with new qualities and renewed morals. In less than thirty years, this movement overcame the ruler of Constantinople, annihilated the kings of Persia, conquered Syria, Mesopotamia, and Egypt, and extended its dominion from the Atlantic Ocean to the rivers Jaxartes and Oxus.” (From An Apology for Mohammed and the Koran, Persian translation by Sayyid Ghulām Riḍā Saʿīdī, p. 77) Thomas Carlyle writes: “Through Islam, God guided the Arabs from darkness into light. From a stagnant and inert people—who possessed neither voice nor movement—He formed a nation that was led from obscurity to fame, from lethargy to awakening, from abasement to elevation, and from weakness to power. Their light radiated across the entire world. Less than a century after the proclamation of Islam, Muslims stood with one foot in India and the other in Andalusia, and within this brief span Islam came to illuminate half the globe.” (Cited in Naqshah‑hā‑ye Istiʿmār, by Muḥammad Maḥmūd Ṣawwāf, p. 38) Gustave Le Bon acknowledged this reality in the following words: “Before this astonishing event—Islam—which presented the Arab nation to the world in the form of global ascendancy and a new moral vision, the Arabian Peninsula was not regarded as part of history or civilization, nor was there any trace of science or religion there.” (From The History of Arab–Islamic Civilization, by Gustave Le Bon) A Hindu intellectual and statesman, Jawaharlal Nehru, likewise writes: “The story of the Arabs and how rapidly they spread across Asia, Europe, and Africa, creating a splendid and magnificent civilization and culture, is among the most remarkable phenomena in human history... The new energy and fresh intellect that awakened them and endowed them with confidence and power was the religion of Islam.” (Glimpses of World History, vol. 1, p. 317) “وَكُنْتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْهَا” Lexically, “شفا” means the edge of a ditch or a well, and the term shafah (lip) appears to be derived from the same notion, referring to an edge or brink. Likewise, its usage in relation to recovery from illness stems from the idea of arriving at the edge of safety and health. In this sentence, God Almighty declares that in former times the people stood on the very brink of a pit of fire. At any moment, they could have fallen into it and lost everything. Yet God rescued them and guided them away from that abyss of destruction toward a point of security and refuge—the point of brotherhood and mutual affection. Exegetes have differed as to whether the fire mentioned here refers to the fire of Hell or to the fires of conflict and warfare in this world. However, upon consideration of the entire verse, it becomes evident that the reference is primarily to the fires of war, bloodshed, and incessant tribal conflict that continually erupted among the Arabs during the Age of Ignorance. Through this expression, the Qur’an paints a vivid picture of those perilous conditions, in which the threat of violence and slaughter perpetually loomed over them, and states that God—through the light of Islam—delivered them from that state. It is beyond doubt that by escaping this dangerous condition, they were also saved from the blazing fire of Hell. “كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ” At the conclusion of the verse, further emphasis is placed on the fact that God explains His signs in this manner so that the believers may attain guidance. Accordingly, the ultimate objective and purpose is your guidance and salvation, and since this matter concerns your own benefit and destiny, the message conveyed here must be accorded the utmost importance.

Despite everything that has been said about the miraculous impact of unity on collective goals and the advancement of societies, it can still be said that this reality has not yet been fully appreciated or understood. In the contemporary world, massive dams have been constructed in various regions, producing great industrial power and enabling the irrigation of vast tracts of land as well as the generation of light and energy. If one reflects carefully, it becomes apparent that such immense power is, in fact, nothing more than the result of countless insignificant raindrops becoming united. From this, the importance of human unity and collective effort becomes abundantly clear. The Noble Prophet PBUH & His Pure Progeny and other eminent Islamic leaders repeatedly emphasized this truth in different formulations. For example, the Messenger of God PBUH & His Pure Progeny stated: “المؤمن للمؤمن كالبنيان يشد بعضه بعضا” The believer, in relation to another believer, is like the components of a building, each part strengthening and supporting the other. He also said: “المؤمنون كالنفس الواحدة” The believers are like a single soul. And he further declared: “مثل المؤمن في توادّهم وتراحمهم كمثل الجسد الواحد إذا اشتكى بعضه تداعى سائره بالسهر والحمّى.” The example of the believers in their mutual affection, compassion, and kindness is like that of a single body: when one part of it suffers, the rest of the body responds with sleeplessness and fever. (Reported in Tafsīr Abū al‑Fatūḥ al‑Rāzī, vol. 2, p. 45)

See ayat 105 for tafseer.

“وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ” The term “أمّة” (ummah) is derived from the root “أمّ”, which signifies that to which other things are attached. For this reason, an ummah refers to a group characterized by a unifying element. This unity may be temporal, spatial, or based on shared purpose. Disparate and scattered individuals, therefore, cannot be described as an ummah. The preceding verses emphasize brotherhood and unity. In this verse, reference is made to enjoining what is right (amr bi’l‑maʿrūf) and forbidding what is wrong (nahy ʿan al‑munkar), which in reality functions like a form of collective armor safeguarding society. For without enjoining good and forbidding evil, numerous forces that threaten the survival of social unity gnaw away—like termites—at the foundations of society from within, gradually tearing people apart. Thus, the preservation of collective unity is not possible without public oversight and moral vigilance. The verse commands that there must always be a group within the Muslim community dedicated to fulfilling these two great collective responsibilities: calling people toward goodness and restraining them from wrongdoing. In the concluding part of the verse, it is explicitly stated that true success and salvation are attainable only through this path.

Here a question arises: the apparent wording of “مِنْكُمْ أُمَّةٌ” suggests that this ummah is to be formed from among some of the Muslims, rather than all of them. This would imply that the responsibility of enjoining what is right (amr bi’l‑maʿrūf) and forbidding what is wrong (nahy ʿan al‑munkar) loses its universal character and instead becomes the duty of a specific group only. In such a case, although selecting and organizing this group would be the responsibility of the entire community, the obligation itself would be collective (farḍ kifāʾī) rather than individual (farḍ ʿaynī). However, other Qur’anic verses clearly establish that these two responsibilities possess a universal character—that is, they are individual obligations, not merely collective ones. For example, in the verse that follows, it is stated: “كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ” “You are the best community brought forth for mankind, because you enjoin what is right and forbid what is wrong.” Likewise, in Sūrat al‑ʿAṣr, it is declared that all human beings are in loss except those who, in addition to faith and righteous deeds, mutually exhort one another to truth and to patience. From such verses, it becomes clear that these duties are not the exclusive responsibility of a particular class or group, but are universal in scope. The Resolution of the Apparent Tension The solution emerges through careful reflection upon all such verses together. They indicate that amr bi’l‑maʿrūf and nahy ʿan al‑munkar operate on two distinct levels: The individual level: At this level, each person bears responsibility for overseeing conduct within their immediate capacity—monitoring behavior, offering counsel, and discouraging wrongdoing as an individual. This obligation applies to every person, though its scope is naturally limited by individual ability. The collective level: At this level, a group within society assumes responsibility for confronting social corruption and moral disorder in an organized and coordinated manner. This form is farḍ kifāʾī, and because its scope is broad and societal, it naturally falls within the responsibilities of an Islamic governing authority. These two dimensions—countering corruption and calling toward truth—represent a masterpiece of Islamic legal and ethical design. The structure of society, the division of responsibilities, and the nature of collective governance all necessitate the existence of a supervisory body entrusted with these duties. Historically, Islamic societies have established institutions—based on this very verse—to prevent moral corruption and to oversee communal obligations. Even today, in regions such as the Ḥijāz, similar bodies exist. (Translator’s note: In many contemporary contexts, such institutions exist largely in name only, and in practice are often less effective than ordinary governmental agencies.) Such institutions are traditionally known as ḥisbah, and their officials are called muḥtasibs or those who enjoin good. They are tasked with preventing wrongdoing among the people, restraining injustice and corruption within state institutions, and encouraging virtuous and socially beneficial conduct. The existence of these bodies—despite their extensive authority—does not conflict with the individual’s responsibility to practice amr bi’l‑maʿrūf and nahy ʿan al‑munkar within their limited personal capacity. Given that this subject constitutes one of the central themes of the Qur’an and is discussed in numerous verses, it is essential to examine its various dimensions here in a more detailed and systematic manner.

The root letters of maʿrūf are ع–ر–ف (ʿ‑r‑f), which in the Arabic language fundamentally denote recognition or that which is known. Conversely, munkar means that which is not recognized and derives from the root associated with denial or rejection (inkār). In this sense, virtuous deeds are described as recognized actions, whereas reprehensible deeds are characterized as unrecognized. This terminology reflects a profound moral insight: the human being’s pure innate nature (fiṭrah) is naturally familiar with, and inclined toward, the former category—good and upright actions—while remaining alien and resistant to the latter. In other words, moral good resonates with human nature as something known and acknowledged, whereas moral evil appears as something unfamiliar and repulsive to the sound human conscience.

Some Muslim scholars hold the view that the obligation of these two duties—enjoining what is right (amr bi’l‑maʿrūf) and forbidding what is wrong (nahy ʿan al‑munkar)—is established solely on the basis of transmitted (revealed) evidence, and that reason has no independent role in affirming them. According to this view, reason does not require a person to prevent another from an act whose harm appears to be confined only to the doer. However, when social relations and collective life are taken into serious consideration—and when it is acknowledged that no wrongful act remains confined to a single individual, but rather spreads throughout society like flames of fire—then reason itself judges that these two responsibilities must be actively implemented. In other words, within society there is no such thing as purely individual harm. Every individual wrongdoing carries the potential to develop into collective harm. For this reason, reason and logic grant members of society the right—and indeed the responsibility—to strive by every possible means to preserve the moral cleanliness and integrity of the social environment in which they live. Significantly, several prophetic traditions testify to this rational principle. Among them is a statement of the Messenger of Islam PBUH & His Pure Progeny: A sinful individual among a group of people is like a person who is riding in a boat together with others. When the boat reaches the middle of the sea, he begins to bore a hole with an axe at the spot where he is sitting. When others object to his action, he replies that he is only damaging his own place. If, at that moment, the others fail to stop him from this dangerous act, then within moments the water will enter the boat and all of them will drown together. Through this vivid and striking parable, the Noble Prophet PBUH & His Pure Progeny illustrated the rational foundation of amr bi’l‑maʿrūf and nahy ʿan al‑munkar, and established the right of every member of society to exercise moral vigilance over others as a natural and self‑evident right grounded in reason itself.

In addition to the verses of the Noble Qur’an, numerous reliable prophetic traditions and classical Islamic sources emphasize the importance of these two great social obligations—enjoining what is right (amr bi’l‑maʿrūf) and forbidding what is wrong (nahy ʿan al‑munkar)—and warn of the grave dangers and harmful consequences that arise when they are neglected. It is reported from Imam Muḥammad al‑Bāqir (peace be upon him) that: “إِنَّ الأَمْرَ بِالْمَعْرُوفِ وَالنَّهْيَ عَنِ الْمُنْكَرِ فَرِيضَةٌ عَظِيمَةٌ، بِهَا تُقَامُ الْفَرَائِضُ، وَتَأْمَنُ الْمَذَاهِبُ، وَتُحَلُّ الْمَكَاسِبُ، وَتُرَدُّ الْمَظَالِمُ، وَتُعْمَرُ الْأَرْضُ، وَيُنْتَصَفُ مِنَ الْأَعْدَاءِ، وَيَسْتَقِيمُ الْأَمْرُ.” Enjoining what is right and forbidding what is wrong is a great divine obligation. Through it, all other religious duties are upheld; by it, pathways are rendered secure; lawful means of livelihood are ensured; injustices are redressed; the land is آباد (prosperous); retribution is taken from enemies; and through it all affairs remain in proper order. (Reported in Wasāʾil al‑Shīʿa, Book of Amr bi’l‑Maʿrūf wa Nahy ʿan al‑Munkar, chapter, ḥadīth 6, p. 495) The Noble Prophet PBUH & His Pure Progeny said: “مَنْ أَمَرَ بِالْمَعْرُوفِ وَنَهَى عَنِ الْمُنْكَرِ فَهُوَ خَلِيفَةُ اللَّهِ فِي أَرْضِهِ، وَخَلِيفَةُ رَسُولِ اللَّهِ، وَخَلِيفَةُ كِتَابِهِ.” Whoever enjoins what is right and forbids what is wrong is the vicegerent of God on His earth, the vicegerent of the Messenger of God, and the vicegerent of His Book. (Reported in Majmaʿ al‑Bayān, under the verse in question) This narration clearly demonstrates that this great obligation is, above all, a divine program. The mission of the prophets and the revelation of the heavenly scriptures are entirely encompassed within this very program. It is further reported that a man once approached the Prophet PBUH & His Pure Progeny while he was delivering a sermon from the pulpit and asked: “مَنْ خَيْرُ النَّاسِ؟” Who are the best of all people? The Prophet PBUH & His Pure Progeny replied: “أَآمِرُهُمْ بِالْمَعْرُوفِ وَأَنْهَاهُمْ عَنِ الْمُنْكَرِ، وَأَتْقَاهُمْ لِلَّهِ، وَأَرْضَاهُمْ.” Those who most actively enjoin what is right and forbid what is wrong, who are most God‑fearing, and who strive most earnestly to seek the pleasure of God. (Reported in Majmaʿ al‑Bayān, under the verse in question) In another narration, the Prophet PBUH & His Pure Progeny warned: Enjoin what is right and forbid what is wrong, otherwise God will impose upon you a tyrannical oppressor—one who neither respects your elders nor shows mercy to your young. Your righteous people will supplicate, but their prayers will not be answered; they will seek God’s help, yet He will not assist them. Even if they repent, their repentance will not be accepted. (Reported in Majmaʿ al‑Bayān, under the verse) All of this reflects the inevitable fate of a community that abandons this great social responsibility. For when public moral oversight is relinquished, the reins of society slip from the hands of the righteous and fall into the control of the corrupt and the unworthy. The non‑acceptance of repentance mentioned in the above narration means that supplication becomes ineffective when persistent silence in the face of wrongdoing prevails—unless people fundamentally re‑evaluate and reform their conduct. Imam ʿAlī (peace be upon him) said: “وَمَا أَعْمَالُ الْبِرِّ كُلُّهَا وَالْجِهَادُ فِي سَبِيلِ اللَّهِ عِنْدَ الأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ إِلَّا كَنَفْثَةٍ فِي بَحْرٍ لُجِّيٍّ.” All righteous deeds—even jihad in the path of God—are, in comparison to enjoining what is right and forbidding what is wrong, nothing more than a drop spit into a vast and turbulent ocean. (Reported in Nahj al‑Balāghah, Short Sayings, p. 374) The reason for such intense emphasis is precisely this: these two great responsibilities guarantee the implementation of all other social and individual obligations and constitute their very spirit and foundation.

In response to this question, it is appropriate to state that although it is undeniable that human beings derive countless benefits and blessings from living together, to the extent that such advantages have compelled humanity toward social life, collective living nonetheless entails certain constraints and obligations. However, when weighed against the numerous benefits of social life, these restrictions are minor. For this reason, from the very beginning, human beings have accepted such limitations and willingly embraced communal existence. Since the structure of human life is inherently interconnected, and since individuals within a society inevitably exert influence—both constructive and corruptive—over one another’s destinies, the right to supervise and monitor the conduct of others becomes a natural and intrinsic feature of social life. This principle has been clearly articulated in an earlier prophetic tradition. Accordingly, the fulfillment of this duty does not diminish personal freedom; rather, it constitutes a natural right of every individual—a right that each person possesses in relation to others by virtue of living within a shared social and moral order.

At this juncture, another question may arise: when all members of society are involved and participatory in collective affairs and act as guardians and custodians of one another's conduct, would this not give rise to numerous problems within society? And would it not be contrary to the division of responsibilities and separate accountability within society? The answer to this question has already become clear from the preceding discussion — namely, that enjoining good and forbidding evil (amr bi'l-ma'rūf wa nahy 'an al-munkar) operates on two levels. The first level, which is of a general and universal character, has a limited scope and is confined to reminding, admonishing, counseling, constructive criticism, and matters of a similar nature. It is indisputable that all members of a living and active society bear this form of responsibility with respect to evil and wrongdoing. The second level, however, pertains to a specific group and constitutes a responsibility of the Islamic government; its scope is far broader — in the sense that if the situation requires firmness, even to the extent that the matter reaches the level of retribution (*qiṣāṣ*) and prescribed punishments (*ḥudūd*), this group may discharge its duty under the supervision of the legitimate Islamic ruler and the administrative authorities of the Islamic government. Accordingly, when the various levels of enjoining good and forbidding evil and the parameters of each level are duly taken into account, not only do they not generate disorder and corruption within society — on the contrary, they breathe life into a society that was otherwise moribund.

At the conclusion of this discussion, it is essential to recall an important point: in discharging this responsibility, in inviting others toward a divine duty, and in confronting disorder and corruption, sincerity of intention and purity of purpose must never be forgotten. Except where necessity dictates otherwise, reconciliation and conciliation should be given priority at every stage, and harshness and violence should be avoided in the fulfillment of this duty. Regrettably, it must be said that some individuals adopt a harsh and aggressive manner in carrying out this obligation and occasionally resort to offensive and abrasive language. The result is that such an approach to amr bi’l‑maʿrūf not only fails to produce positive effects, but at times yields the opposite outcome. By contrast, the noble conduct of the Messenger of God PBUH & His Pure Progeny and the rightly guided Imams (peace be upon them) clearly demonstrates that they fulfilled these two duties with gentleness, compassion, and mercy. For this very reason, even the most hard‑hearted individuals quickly submitted to their guidance. In Tafsīr al‑Manār, under this verse, the following incident is cited: A young man once presented himself before the Messenger of God PBUH & His Pure Progeny and asked: “O Messenger of God, do you permit me to commit adultery?” The people present reacted angrily and rebuked him from all sides. The Prophet PBUH & His Pure Progeny, however, responded with great patience and gentleness and said: “Come closer.” The young man approached and sat before him. The Prophet PBUH & His Pure Progeny then asked him, in a tone of kindness and affection, whether he would consent to such an act being committed with his own mother. When the young man replied in the negative, the Prophet PBUH & His Pure Progeny said: “Likewise, people do not consent to that for their mothers.” He then asked whether he would accept such an act being committed with his daughter. The young man again replied negatively, and the Prophet PBUH & His Pure Progeny said: “Others also do not accept this for their daughters.” He continued by asking the same question regarding his sister. Each time, the young man refused and became deeply remorseful. Thereafter, the Prophet PBUH & His Pure Progeny placed his hand upon the young man’s chest and prayed: “O God, purify his heart, forgive his sin, and guard him from the pollution of disobedience.” After this incident, nothing had become more hateful to that young man than adultery. This is the fruit of gentleness and compassion in nahy ʿan al‑munkar. “وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِنْ بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ” In this verse, attention is once again drawn to the issue of unity and the avoidance of division. The verse warns the Muslims against following the path of previous communities—such as the Jews and Christians—by adopting division and discord, thereby inviting a grievous punishment upon themselves. In reality, it invites them to study the history of past nations after they fell into disagreement and fragmentation. The repeated emphasis in these verses on unity and the avoidance of dissension indicates that such a danger looms for this community as well. Wherever warning against a particular course of action is repeatedly emphasized, it signals the likelihood of its occurrence. The Prophet of Islam PBUH & His Pure Progeny had clearly foretold this, stating that the Jewish nation after Moses (peace be upon him) divided into seventy‑one sects, the Christians into seventy‑two sects, and that his community would divide into seventy‑three sects after him. (This narration has been transmitted through numerous Shiʿi and Sunni chains. In Shiʿi sources it is reported in al‑Khiṣāl, Maʿānī al‑Akhbār, al‑Iḥtijāj, Amālī al‑Ṣadūq, Aṣl Sulaym ibn Qays, and Tafsīr al‑ʿAyyāshī; and in Sunni sources in al‑Durr al‑Manthūr, Jāmiʿ al‑Uṣūl, and al‑Milal wa’l‑Niḥal.) Apparently, the number seventy functions here as a symbol of multiplicity, rather than a precise numerical count. That is, among the Jews there was one faction upon the truth and many upon falsehood; among the Christians, the false sects multiplied further; and among the Muslims, the number of sects would exceed even that. In accordance with this Qur’anic statement and the Prophet’s prediction, following the Prophet’s demise, Muslims deviated from the straight path and became divided not only in subsidiary matters but even in foundational doctrines. Matters deteriorated to the point that they declared one another unbelievers; at times, swords were drawn, insults exchanged, and curses freely hurled. In some instances, Muslims even deemed one another’s blood and property lawful, and hostility spread so extensively that some sought the support of unbelievers against their own religious brethren. Thus, the unity and solidarity—within which lay the secret of Muslim success—were transformed into division and disintegration, resulting in misery, misfortune, and the loss of their former greatness. “أُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ” Those who, even after the coming of clear proofs, fall into religious discord will be afflicted with a grievous punishment. There is no doubt that the immediate consequence of division and disunity is nothing but humiliation and disgrace, and the secret of every nation’s downfall must be sought in its internal conflicts and factionalism. A society whose power and strength are shattered by the axe of internal division inevitably becomes a playground for foreign powers and falls under the dominion of imperial forces. Truly, what punishment could be greater than this? As for the punishment of the Hereafter, it is—as the Qur’an itself declares—far more severe, and it awaits those who sow division and discord.

See ayat 107 for tafseer.

“يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ” After the warning issued in the preceding verses against division, discord, and a return to the vestiges of disbelief and the Age of Ignorance, these two verses point to the ultimate consequences of such conduct. They indicate that turning back toward disbelief, hypocrisy, and pre‑Islamic ignorance becomes a cause of blackening of faces, whereas adherence to Islam, faith, unity, and sincerity becomes a cause of brightening of faces. The above verses explicitly state that on the Day of Resurrection some faces will be radiant and luminous, while others will be darkened and gloomy. Those whose faces are blackened will be addressed: Why did you adopt disbelief after having believed, and why did you choose the path of hypocrisy and ignorance after having embraced unity and brotherhood under the shade of Islam? In contrast, those believers who remained united and steadfast will be immersed in the ocean of divine mercy and will dwell therein in ease and comfort forever. It has been repeatedly emphasized that the conditions of human life in the Hereafter, along with reward and punishment, will be embodiments of deeds and beliefs formed in this world. In other words, every action performed in this life leaves profound effects within the depths of the soul. These effects may not be fully perceived in this world, but on the Day of Resurrection they will appear in their true and manifest form. Since in the next world the soul’s dominance and manifestation will be greater, its effects will also appear directly upon the body. Thus, just as in this world faith and unity are causes of whiteness (radiance), while disbelief produces blackness, in the Hereafter this metaphorical whiteness and blackness will assume literal and concrete form, and people will be resurrected either radiant or darkened. Other Qur’anic verses also affirm this reality. For example, regarding those who persistently commit sinful acts, the Qur’an states: “كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِّنَ اللَّيْلِ مُظْلِمًا” (Yūnus 27) It is as though their faces have been covered with patches of the dark night. And it further states: “وَيَوْمَ الْقِيَامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى اللَّهِ وُجُوهُهُمْ مُسْوَدَّةٌ” (al‑Zumar 60) On the Day of Resurrection you will see those who lied against God—whose faces are blackened. All of this is the direct consequence and requital of the deeds they themselves performed.

See ayat 109 for tafseer.

“تِلْكَ آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ وَمَا اللَّهُ يُرِيدُ ظُلْمًا لِلْعَالَمِينَ” The above verse points back to the preceding discussions concerning unity and harmony, faith and disbelief, amr bi’l‑maʿrūf and nahy ʿan al‑munkar, and the consequences that result from them. It declares that these are God’s true and just signs, which are being recited to you in all truth. Whatever suffering or hardship people experience as a result of violating these divine commands is merely the consequence of their own actions. God Almighty does not commit injustice toward anyone; rather, these are the harmful effects that people themselves have brought about through their own deeds. “وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ” This verse presents two rational demonstrations for the fact that God is never unjust: First, the God who is the Creator and Owner of everything in the heavens and the earth cannot be conceived as unjust. Injustice and oppression are committed only by one who lacks what another possesses, and who seeks to acquire it through wrongdoing. Such a notion is inconceivable with respect to the One who already owns and controls all things. Second, injustice can only be attributed to one whose will and permission are not essential for the occurrence of events. But how could injustice even be imagined with respect to a Being without whose permission nothing can occur, and to whom the beginning and the ultimate return of all affairs belong?

“كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ” In this verse, the call to enjoining what is right (amr bi’l‑maʿrūf), forbidding what is wrong (nahy ʿan al‑munkar), and faith in God is reiterated. As explained earlier in the discussion of verse 104, this verse likewise presents amr bi’l‑maʿrūf and nahy ʿan al‑munkar as a collective social duty. The earlier verse addressed a particular dimension of this obligation—namely, its specialized and collective (farḍ kifāʾī) form—the details of which have already been explained. A noteworthy point here is that the Muslims are described as the best community, brought forth for the service of humankind. The reason given for this distinction is that they enjoin what is right, forbid what is wrong, and believe in God. This clearly indicates that the reform of human society is not possible without faith, the call to truth, and active resistance to corruption and social disorder. Implicitly, the verse also indicates that the breadth and depth of these two great obligations in Islam did not exist in earlier religious communities. The excellence of this community lies in the fact that it bears the final divine message, and the final religion—by virtue of the principle of gradual perfection—is the most complete. The two verses under discussion also draw attention to two additional points: First, the verb “كنتم” (“you were”) appears in the past tense, meaning you were the best community. Although exegetes have proposed various interpretations of this usage, the majority hold that the past tense here serves an emphatic function, a stylistic device frequently employed in the Qur’an. Second, in this context amr bi’l‑maʿrūf and nahy ʿan al‑munkar are mentioned prior to faith in God, which highlights their immense importance. Moreover, the proper fulfillment of these two duties ensures the expansion of faith’s domain and guarantees the implementation of all individual and collective laws. In practical terms, ensuring the enforcement of law precedes the law itself. If these two obligations are neglected, the roots of faith in people’s hearts weaken and its supporting pillars collapse. For this reason, they are mentioned before faith. From this explanation it also becomes clear that Muslims will continue to be regarded as a distinguished and exemplary community only so long as they do not neglect the call to goodness and resistance to corruption. Once they abandon these responsibilities, they will no longer be the best community, nor will they be of benefit to human society. It must also be emphasized that the address in this verse is directed to all Muslims, in the same manner as in many other passages of the Qur’an. Some have claimed that the reference is exclusively to the Muhājirūn or to the earliest Muslims, but there is no textual evidence to support such a restriction. “وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَهُمْ ۖ مِنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ” Subsequently, attention is drawn to the fact that a religion of such clarity and laws of such magnitude cannot be denied in terms of their beneficence. Accordingly, if the People of the Book (Jews and Christians) were to believe in these truths, it would be to their own advantage. Yet, it is regrettable that only a small minority among them overcame ignorant fanaticism and embraced Islam with an open heart, while the majority remained unwilling to submit to the divine command. They persisted in disregard even for the glad tidings concerning the Prophet PBUH & His Pure Progeny found in their own scriptures, clinging obstinately to disbelief and prejudice.

See ayat 112 for tafseer.

When some of the Jewish leaders—such as ʿAbdullāh ibn Salām, along with his companions—entered the religion of Islam, a number of Jewish chiefs approached them and subjected them to reproach and condemnation, even going so far as to issue threats. They said to them: Why have you abandoned the religion of your forefathers and embraced Islam? In response to this situation, the following verses were revealed in order to convey glad tidings to them as well as to the rest of the Muslims.

“لَنْ يَضُرُّوكُمْ إِلَّا أَذًى وَإِنْ يُقَاتِلُوكُمْ يُوَلُّوكُمُ الْأَدْبَارَ ثُمَّ لَا يُنْصَرُونَ” Some Muslims were subjected to persecution at the hands of their former unbelieving communities, who reproached them for embracing Islam and at times even threatened them. This verse gives them glad tidings that their adversaries will not be able to inflict any significant harm upon them, and that the injury they may cause will be limited to verbal abuse and harassment. In these verses, a number of prophecies and assurances are conveyed for the Muslims, all of which were realized during the lifetime of the Prophet PBUH & His Pure Progeny: The People of the Book will not be able to cause any serious or lasting harm to the believers, and whatever minor injuries they inflict will be temporary and insignificant. “لَنْ يَضُرُّوكُمْ إِلَّا أَذًى” If they engage the Muslims in armed conflict, they will suffer defeat, will turn their backs in flight, and ultimate victory will belong to the Muslims. Moreover, no one will come forward to support them. “وَإِنْ يُقَاتِلُوكُمْ يُوَلُّوكُمُ الْأَدْبَارَ ثُمَّ لَا يُنْصَرُونَ” They will never attain true stability or dignity, but will remain marked by humiliation wherever they are found, unless they reform their path by turning to God and following His way, or temporarily align themselves with other peoples and draw strength from them. “ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُوا” Very soon, all these promises were fulfilled during the time of the Prophet PBUH & His Pure Progeny. In particular, the Jews of the Hijaz—such as Banū Qurayẓah, Banū Naḍīr, Banū Qaynuqāʿ, Banū Muṣṭaliq, and the Jews of Khaybar—confronted the Muslims in battle on several occasions and were ultimately defeated, forced into retreat, or dispersed. “ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُوا إِلَّا بِحَبْلٍ مِنَ اللَّهِ وَحَبْلٍ مِنَ النَّاسِ” The word “ثُقِفُوا” derives from the root ثَقَفَ (on the pattern of سقف), and in its original lexical sense conveys the notion of attaining something with precision, skill, and mastery. From this root, thaqāfah (culture) is derived, referring to something acquired with refinement and discernment. In this Qur’anic expression, it is stated that humiliation is firmly stamped upon them wherever they are encountered. Although the Jews are not explicitly named in these verses, the contextual indicators—together with Sūrat al‑Baqarah, verse 41—clearly show that this statement refers to them. The verse then clarifies that there are only two circumstances under which this mark of humiliation may be removed: Returning to God and re‑establishing a genuine bond with Him through faith in His true religion: “إِلَّا بِحَبْلٍ مِنَ اللَّهِ” Seeking protection through association with other people and relying on their support: “وَحَبْلٍ مِنَ النَّاسِ” Although exegetes have proposed various interpretations of “حَبْلٍ مِنَ اللَّهِ” and “حَبْلٍ مِنَ النَّاسِ”, the meaning stated above corresponds most closely with the verse’s apparent sense. When bond with God is juxtaposed with bond with people, they must signify two distinct realities—not that one refers to faith while the other refers merely to protection granted by Muslims. Accordingly, the meaning of the verse may be summarized as follows: either they revise their way of life, turn sincerely back to God, and purge their thought from malice and satanic hostility; or else they continue their hypocrisy by attaching themselves to others and surviving through dependence. “وَبَاءُوا بِغَضَبٍ مِنَ اللَّهِ وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ” The verb “باءُوا” in Arabic denotes returning to, or settling in. Here it signifies that, due to their transgressions, they have rendered themselves deserving of divine punishment and have adopted God’s wrath as their ultimate destiny. The term “مسكنة” denotes destitution and abject wretchedness—particularly a form of deprivation from which escape is difficult. It is related to سكون (stillness), for the destitute, due to weakness and need, lack the capacity to rise or advance. Importantly, مسكنة does not refer solely to financial poverty; it encompasses every form of weakness and incapacity. Some scholars distinguish ذلّة (humiliation) from مسكنة by noting that humiliation is imposed externally by others, whereas destitution reflects an inner state of self‑abasement and spiritual degradation. In this sense, the verse means that the Jews were first subjected to rejection and disgrace by others and fell under divine wrath, and that this condition gradually became internalized as a permanent trait—so that even when external means are available, they remain afflicted by a sense of inferiority. Hence, no exception is mentioned for this condition. “ذَلِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ” In the final portion of the verse, the underlying reason for this misfortune is explained. Their degradation is not due to ethnicity or lineage, nor to any inherent trait, but is rather the direct consequence of their deeds. First, they persistently denied the signs of God; second, they did not refrain from killing the leaders of humanity and the deliverers of mankind—the prophets—without any justification. Third, they were deeply involved in varied forms of transgression: injustice, oppression, usurpation of others’ rights, and exploitation of the welfare of people. It is beyond dispute that any community that engages in such conduct will inevitably meet with a fate resembling their own.

The history of the Jews fully corroborates the themes and meanings expressed in the preceding verses, and their present condition also bears witness to them. In these verses, the statement “ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ” (humiliation has been imposed upon them) does not represent a legislative decree, as some exegetes have suggested; rather, it is creational (takwīnī) in nature. It reflects an immutable verdict of history and reality: a nation that is immersed in wrongdoing, whose collective program consists of violating the rights of others and killing the leaders and guides of humanity, will inevitably meet such an end—unless it fundamentally reforms its way of life, abandons that course, or temporarily survives by forming alliances with other peoples. The events unfolding in the contemporary period within Islamic lands—such as the particular position attained by Zionism vis‑à‑vis Muslims, the acquisition of others’ wealth, and numerous other contributing factors through which power has been obtained—all serve as evidence of the reality conveyed by these verses. It is conceivable that the bitter experiences of the past and the lessons of history have led to a change in methods and tactics; however, this does not appear to have resulted in a genuine reassessment of objectives. Nor has it led to a sincere inclination toward peaceful coexistence with other nations, mutual respect, and recognition of the rights of others as the basis for a harmonious human life.

See ayat 115 for tafseer.

See ayat 115 for tafseer.

It is reported that when ʿAbdullāh ibn Salām, who was a Jewish scholar, embraced Islam along with a number of others, this deeply distressed the Jewish leaders. They then set out to accuse him of misconduct and subversion, with the aim of discrediting him in the eyes of the public so that his action would not serve as an example or model for others. Accordingly, the Jewish scholars raised the slogan that only morally corrupt and wicked people had embraced Islam. They claimed that had these individuals been upright and righteous, they would not have abandoned the religion of their forefathers nor betrayed the Jewish community. In response to these accusations, God Almighty revealed these verses in order to defend them and to expose the falsehood of such claims.

“لَيْسُوا سَوَاءً ۖ مِنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَائِمَةٌ يَتْلُونَ آيَاتِ اللَّهِ آنَاءَ اللَّيْلِ …” (Explanatory note: “آناء” is the plural of “إِنًى” (on the pattern of fanāʾ), meaning times or periods.) After the severe condemnation of the morally corrupt elements among the Jews in the preceding verse, the Noble Qur’an—out of a commitment to justice, respect for merit, and recognition of virtue—clarifies in this verse that the People of the Book are not all alike. In contrast to those destructive elements, there exist among them individuals of upright character who remain steadfast in faith and obedience to God. They recite the verses of God during the hours of the night, humble themselves in prostration before the majesty of the Lord, believe in God and the Last Day, enjoin what is right and forbid what is wrong, and hasten toward virtuous deeds. In short, they are righteous and faithful individuals. Thus, rather than condemning the Jewish people as a whole or maligning their bloodline, God directs criticism exclusively toward their corrupt actions, while honoring and extolling those individuals who separated themselves from the degenerate majority and submitted sincerely to faith and truth. This is precisely the methodology of Islam: it never assesses people on the basis of color, race, or tribe, but rather judges them solely by their beliefs and their deeds. Furthermore, several narrations indicate that these verses are not restricted solely to ʿAbdullāh ibn Salām and his companions. Rather, they also encompass forty Christians of Najrān, twenty-two individuals from Abyssinia, and eight Romans. The broad expression People of the Book itself alludes to this wider application. “وَمَا يَفْعَلُوا مِنْ خَيْرٍ فَلَنْ يُكْفَرُوهُ” This verse, in fact, completes and reinforces the previous discussion, declaring that the righteous deeds performed by this group among the People of the Book will receive full reward. Even if they had committed errors earlier in life, once they reformed their conduct and joined the ranks of the God‑fearing, they will witness the fruits of their virtuous actions and will never encounter ingratitude or neglect from God. “وَاللَّهُ عَلِيمٌ بِالْمُتَّقِينَ” Although God is All‑Knowing of all things, this statement specifically emphasizes that God is fully aware of the God‑fearing. This wording may also allude to the fact that such pious individuals constitute a minority—particularly among the Jews during the Prophet’s time. It is natural that people of such small number might be overlooked or marginalized by society. Yet, these individuals can never remain hidden from the penetrating and comprehensive knowledge of God. Whether their good deeds are many or few, none of them will ever be rendered fruitless or lost.

See ayat 117 for tafseer.

“إِنَّ الَّذِينَ كَفَرُوا لَنْ تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ مِنَ اللَّهِ شَيْئًا” In contrast to the sincere seekers of truth and the faithful individuals praised in the preceding verses, the condition of the disbelievers and oppressors is described in these two verses. It is first declared that those who have chosen the path of disbelief can never rely on the abundance of their wealth or the multitude of their children to save themselves from divine punishment. On the Day of Reckoning, only righteous action, sincere faith, truthfulness, and purity of intention will avail a person—worldly privileges and material distinctions will be of no benefit. This truth is affirmed elsewhere in the Qur’an: “يَوْمَ لَا يَنْفَعُ مَالٌ وَلَا بَنُونَ ۝ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ” (al‑Shuʿarāʾ 88–89) That Day, neither wealth nor children will benefit anyone, except one who comes before God with a sound and pure heart. The specific reference to wealth and children among material resources is intentional, for the greatest worldly capital consists of two things: manpower, symbolized by children, and economic resources, symbolized by wealth. All other material advantages ultimately stem from these two. The Qur’an thus declares unequivocally that privilege in God’s sight cannot be attained through material possessions or numerical strength alone. Trusting in such things is self‑deception, unless they are expended in rightful ways with faith and sincerity. Otherwise, the ultimate fate of their possessors is eternal punishment: “أُولَٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ” “مَثَلُ مَا يُنْفِقُونَ فِي هَذِهِ الْحَيَاةِ الدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ …” The words “صِرّ” and “إِصْرَار” share the same root and originally convey the meaning of intense binding or constriction. In this verse, however, صِرّ refers to the severity of the wind—whether scorching or bitterly cold and destructive. Here, the Qur’an draws attention to the nature of the disbelievers’ ostentatious and insincere spending and depicts its outcome through a vivid metaphor. The spending of disbelievers is likened to a harsh wind—either burning or freezing—that sweeps across cultivated fields and destroys them. Wind itself is not inherently destructive. Gentle breezes caress blossoms, awaken buds, and breathe life into trees, enabling them to bear fruit. Likewise, if charitable giving springs from faith and sincerity, it becomes fruitful: it alleviates societal hardships, leaves lasting moral effects in the heart of the giver, and gives rise to noble virtues. But when this life‑giving breeze transforms into a violent storm or an icy gale, whatever flowers or greenery it encounters are ruined. Because unbelievers lack sincere intent in their giving, the scorching wind of hypocrisy and self‑aggrandizement strikes the fields of their charity. Such expenditures neither solve social problems—since they are often misdirected—nor produce any moral benefit for the giver. A crucial point is conveyed in the phrase “حَرْثَ قَوْمٍ ظَلَمُوا”: the destructive wind strikes the crops of those who have wronged themselves. This suggests that they have failed to choose appropriate timing and conditions for cultivation, sowing seeds where they were exposed to destructive winds. Thus, they have committed injustice against themselves. Similarly, disbelievers wrong themselves by spending their resources at improper times and in unsuitable causes, wasting their capital. From this explanation, it becomes clear that the metaphor operates on two levels: their spending is likened to ill‑timed and ill‑placed cultivation, and the motive behind their spending is likened to a destructive wind—burning or freezing. Hence, an element of ellipsis is present in the verse: the phrase “مَثَلُ مَا يُنْفِقُونَ” indicates that the causes and motives behind their spending resemble such a destructive wind. Some exegetes have suggested that the verse refers specifically to wealth expended by enemies of Islam to undermine the religion or to payment given by Jews to their scholars in exchange for distorting divine scriptures. However, the wording of the verse clearly carries general applicability, extending beyond these specific cases to all similar individuals. “وَمَا ظَلَمَهُمُ اللَّهُ وَلَٰكِنْ أَنْفُسَهُمْ يَظْلِمُونَ” Finally, the verse concludes by affirming that God has inflicted no injustice upon them. Rather, they have wronged themselves and squandered their own resources, for what outcome can corrupt and evil deeds produce other than corrupt effects?

See ayat 120 for tafseer.

See ayat 120 for tafseer.

It is reported from Ibn ʿAbbās that these verses were revealed at a time when some Muslims maintained close relationships with Jews due to kinship ties, neighborhood relations, bonds of fosterage, or pre‑Islamic treaties and alliances. They treated them with such sincerity and affection that they even disclosed their private affairs to them. Through this means, the Jews became aware of the internal matters and secrets of the Muslims, despite the fact that inwardly they were staunch enemies—although outwardly they presented themselves as friends. In this verse, the Muslims are warned that since these people have not embraced their religion, they should not be taken as confidants. They will not refrain from any harm against the believers, and their desire is for the Muslims to remain in distress and hardship.

“يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِنْ دُونِكُمْ …” The word “بِطانَة” literally means inner garment, as opposed to “ظِهَارَة”, which denotes outer clothing. Here it is used metaphorically to signify a close confidant or intimate insider. The term “خَبَال” originally conveys the meaning of corruption or ruin, and is most often applied to damage that adversely affects human intellect and sound judgment. In the preceding verses, a comparison was drawn between believers and disbelievers. In this verse, attention is directed to a particularly sensitive matter, and through a subtle and evocative metaphor the believers are warned not to take anyone other than those who share their faith as intimate confidants and trusted associates. Such people will not hesitate to harm the Muslims (“لَا يَأْلُونَكُمْ خَبَالًا”). Previous ties of friendship do not restrain them from wishing harm on account of religious difference; rather, their constant desire is that the believers remain afflicted by hardship and sorrow (“وَدُّوا مَا عَنِتُّمْ”). They generally exercise caution in their conduct and speech, carefully weighing their words so that their inner intentions and hidden designs are not exposed. Yet despite this outward restraint, the signs of hostility and animosity drip from their speech, and at times—unconsciously—utterances escape their lips that reveal the sparks of resentment burning within their hearts. Through these slips, the reality of their inner state becomes discernible (“قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ”). This verse expresses a truth to which Imam ʿAlī (peace be upon him) alluded in one of his sermons: “مَا أَضْمَرَ أَحَدٌ شَيْئًا إِلَّا ظَهَرَ فِي فَلَتَاتِ لِسَانِهِ وَصَفَحَاتِ وَجْهِهِ” No one conceals something within himself except that it becomes manifest through slips of the tongue or the expressions of the face. In summary, God Most High points out the means of discerning enemies’ inner states and clarifies that whatever hostility and enmity they hide in their hearts is far greater than what they reveal through their words (“وَمَا تُخْفِي صُدُورُهُمْ”). It is then added that these verses have been set forth so that, by reflecting upon them, believers may clearly distinguish friend from foe and protect themselves from the enemies’ harm (“قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ إِنْ كُنْتُمْ تَعْقِلُونَ”). “هَا أَنْتُمْ أُولَاءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِالْكِتَابِ كُلِّهِ …” O community of believers! You establish bonds of friendship with them on the basis of kinship, neighborhood, or other considerations, yet you remain heedless of the fact that they do not truly love you. You believe in all the books revealed by God—whether your own Scripture or those previously revealed—but they do not believe in your divine Book. “وَإِذَا لَقُوكُمْ قَالُوا آمَنَّا وَإِذَا خَلَوْا عَضُّوا عَلَيْكُمُ الْأَنَامِلَ مِنَ الْغَيْظِ …” This group among the People of the Book acts hypocritically: when they meet you, they say, “We believe,” and profess assent to your religion; but when they are alone, they bite their fingertips in rage and resentment. Say to them: “قُلْ مُوتُوا بِغَيْظِكُمْ” Perish in your anger! This rage will never leave you, even until the end. “إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ” You may be unaware of their true inner condition, but God is fully aware of it, for He knows what lies concealed within hearts. “إِنْ تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِنْ تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا بِهَا …” One sign of their hatred is that if you attain victory or success, it grieves them; and if some misfortune befalls you, they rejoice in it. “وَإِنْ تَصْبِرُوا وَتَتَّقُوا لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا ۗ إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ” However, if you respond to their malice with patience, steadfastness, self‑restraint, and God‑consciousness, their treacherous plots will not harm you in the least. God fully encompasses everything they do. Thus, from the context of the verse it becomes clear that steadfastness, vigilance, and taqwā are the essential conditions for protection against the hostile schemes of enemies, and only under these conditions is divine protection assured.

In this verse, God Almighty warns the Muslims not to regard their enemies as intimate companions, nor to disclose to them their confidential affairs. This warning is presented in a general and universal form, and Muslims in every era and in every circumstance must remain attentive to it. Yet it is regrettable that many who recite the Qur’an neglect this admonition, and as a result fall into numerous difficulties. Even in the present age, there exist hidden enemies surrounding the Muslims who portray themselves as friends and outwardly claim to support them, while their actions expose the falsity of these claims. Deceived by appearances, some Muslims place trust in them, despite the fact that such elements desire nothing but humiliation and hardship for the Muslim community, and do not hesitate to scatter thorns along their path and exacerbate their problems. There is no need to look far for examples. In recent years, Muslims have been drawn into two major wars. In the first, they suffered a painful and humiliating defeat; in the second, however, they achieved a clear victory and tasted the sweetness of success for the first time. The terrifying myth of enemy invincibility was buried on the very first day in the battles of the Sinai Desert and the Golan Heights. Yet what happened afterward that conditions were suddenly reversed within such a short period? A comprehensive answer to this question would require an extensive discussion, but one decisive factor distinguishing defeat from victory was this: during the first war, foreign powers—some of whom outwardly claimed friendship—were unaware of the Muslims’ military plans, and this secrecy constituted the secret of their success. This stands as a clear and decisive proof of the greatness and enduring wisdom of the Qur’anic command forbidding the disclosure of internal secrets to hostile elements.

See ayat 122 for tafseer.

“وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ وَاللَّهُ سَمِيعٌ عَلِيمٌ” From this point onward, the Qur’anic verses concerning a major and far‑reaching Islamic event—the Battle of Uḥud—begin. The contextual indicators of the previous verses also show that these verses were revealed after the Battle of Uḥud, and they highlight certain aspects of this grave and instructive event. Many exegetes share this view. The verse first refers to the Prophet PBUH & His Pure Progeny setting out from Madinah toward the foothills of Mount Uḥud in order to select a campsite for the army. It states: O Prophet, remember the day when, in the morning, you left your family and relatives and went outside Madinah in order to assign positions to the believers for battle. On that day, considerable discussion and debate took place among the Muslims, to which reference will be made in the detailed account of the Battle of Uḥud. There was significant اختلاف regarding the choice of battlefield—whether the battle should be fought within Madinah or outside it. The Messenger of God PBUH & His Pure Progeny accepted the opinion of the majority and relocated the encampment outside the city, at the base of Mount Uḥud. Naturally, among the Muslims there were some individuals who concealed certain thoughts in their hearts and, for various reasons, were not prepared to express them openly. The concluding phrase of the verse—“وَاللَّهُ سَمِيعٌ عَلِيمٌ”—alludes to this reality: God hears what you utter and also knows your hidden thoughts and inner secrets. “إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا …” This statement refers to another aspect of the incident: at that time, two groups among the Muslims—according to historical reports, Banū Salamah from the Aws and Banū Ḥārithah from the Khazraj—resolved to withdraw from the battle and return to Madinah. One possible reason was that they favored fighting within the city, a position that the Prophet PBUH & His Pure Progeny did not accept. In addition, as the details of the event will show, ʿAbdullāh ibn Ubayy ibn Salūl arrived with three hundred Jews as part of the Muslim army, and then withdrew from the battlefield. This development caused hesitation and weakened the resolve of the two Muslim groups as well. However, as indicated by the verse, both groups ultimately abandoned their intention to withdraw and rejoined the Muslim ranks. Hence the Qur’an declares: “وَاللَّهُ وَلِيُّهُمَا وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ” That is, God is the protector and supporter of these two groups, and the believers should place their trust in God. It should also be noted that the mention of the Battle of Uḥud immediately after the verses warning against relying on disbelievers is not coincidental. It points to a living and concrete reality: as has already been discussed and will be explained further in detail, the Noble Prophet PBUH & His Pure Progeny did not permit the Jews—who outwardly claimed to support the Muslims—to remain with the Islamic army, even though they wished to do so. Despite their claims, they remained outsiders, and in such a critical and sensitive situation, it was inappropriate for them to accompany the Muslim forces.

At this point, it is necessary first to present an outline of the overall events of the Battle of Uḥud. Islamic reports and historical sources indicate that when the disbelievers of Mecca were defeated in the Battle of Badr and returned to Mecca after leaving behind seventy dead and seventy captives, Abū Sufyān warned his people not to allow their women to mourn or weep over those killed at Badr. His reasoning was that tears and mourning would dissipate grief and sorrow, and in this way the hostility and enmity toward Muhammad PBUH & His Pure Progeny would gradually fade from their hearts. Abū Sufyān himself had taken an oath that he would not approach his wife until he had exacted revenge upon those responsible for the deaths at Badr. In any case, the Quraysh employed every possible means to incite the people against the Muslims, and cries for revenge echoed throughout the city of Mecca. In the third year after the Hijrah, the Quraysh set out from Mecca to wage war against the Prophet PBUH & His Pure Progeny, advancing with three thousand cavalry and two thousand infantry, along with large quantities of military equipment. In order to bolster their resolve and fight with greater determination, they even brought their major idols and their women with them to the battlefield.

The Prophet of God’s uncle, al‑ʿAbbās, had not yet openly embraced Islam at that time (that is, he had not yet declared his Islam outwardly), and among the Quraysh he was regarded as a person of shared outlook and standing. Nevertheless, due to his natural affection for his nephew, when he observed that a powerful Quraysh army had set out from Mecca to wage war against the Prophet PBUH & His Pure Progeny, he immediately wrote a letter and dispatched it to Medina through a man of the Banū Ghifār. ʿAbbās’s messenger traveled with great speed toward Medina. When news of his arrival reached the Prophet PBUH & His Pure Progeny, the Messenger conveyed word to Saʿd ibn Abī and made every possible effort to keep the matter confidential. The Prophet PBUH & His Pure Progeny consulted with the Muslims, and on the day the messenger of ʿAbbās reached him, he instructed a number of Muslims to proceed along the Mecca–Medina route to gather intelligence about the movements of the enemy army. The two representatives soon returned with detailed information and informed the Prophet PBUH & His Pure Progeny of the strength and preparedness of the Quraysh, adding that the powerful army was under the direct command of Abū Sufyān. A few days later, the Noble Prophet PBUH & His Pure Progeny summoned all the Companions and the people of Medina and convened a council to deliberate on how to confront the situation. During this meeting, the letter of ʿAbbās was presented, after which opinions were sought regarding the appropriate location for battle. One group expressed the view that the battle should be fought within Medina, arguing that in such a case even the weaker men, as well as women and servants, could contribute to the city’s defense. ʿAbdullāh ibn Ubayy supported this view, saying: O Messenger of God! Never before have we been defeated while remaining within our fortresses and homes. The Prophet PBUH & His Pure Progeny himself regarded this opinion favorably, given Medina’s circumstances at the time, and he too was initially inclined to remain within the city. However, a group of young men and seasoned warriors opposed this proposal. Saʿd ibn Muʿādh, along with several members of the Aws tribe, stood up and declared: O Messenger of God! In former times, when we were idolaters and polytheists, no Arab dared to cast an eye toward us. Now that your noble presence is among us, how can they prevail over us? Therefore, the battle should take place outside the city. If any of us are slain, they will drink the cup of martyrdom; and if any survive, they will attain the honor and glory of jihad. Such statements and the fervor of valor gradually increased the number of supporters in favor of fighting outside Medina, to the extent that the proposal of ʿAbdullāh ibn Ubayy was effectively sidelined. The Prophet PBUH & His Pure Progeny respected the prevailing opinion, accepted the view of those advocating combat outside the city, and set out with one of his Companions to select an appropriate battlefield. He chose the foothills of Mount Uḥud as the site for the encampment, for from a military perspective this location was more advantageous.

On Friday, the Prophet PBUH & His Pure Progeny sought counsel, and while delivering the Friday sermon after praising and glorifying God, he informed the Muslims of the impending arrival of the Quraysh army. He exhorted them to prepare wholeheartedly for battle and to fight the enemy with full determination, assuring them that the Most Holy God would grant them victory and success. On that same day, the Prophet PBUH & His Pure Progeny set out toward the encampment with one thousand men, personally assuming command of the army. Before departing Madinah, he ordered that three banners be prepared—one for the Muhājirūn and two for the Anṣār. The Prophet PBUH & His Pure Progeny traversed the distance between Madinah and Uḥud on foot, supervising the army throughout the journey. He carefully organized the ranks and kept them in orderly formation so that they advanced as a unified body. Along the way, he noticed some individuals whom he had not previously seen. He inquired about who they were and was told that they were Jews who were companions of ʿAbdullāh ibn Ubayy, and that they had come ostensibly to support the Muslims. The Prophet PBUH & His Pure Progeny declared that assistance from polytheists in fighting against polytheists was not permissible, unless they embraced Islam. When the Jews refused this condition, they all returned to Madinah. As a result, three hundred men were removed from the original force of one thousand. (Reported in Sīrat al‑Jalī, vol. 2, account of the Battle of Uḥud.) However, exegetes have written that because ʿAbdullāh ibn Ubayy’s opinion had been rejected, he withdrew during the march with more than three hundred men and returned to Madinah. In any case, after this necessary vetting of the ranks—whether the withdrawal involved Jews or ibn Ubayy’s supporters—the Prophet PBUH & His Pure Progeny proceeded with seven hundred fighters and reached the foothills of Mount Uḥud. After the dawn prayer, he arranged the Muslim ranks. He stationed ʿAbdullāh ibn Jubayr together with fifty skilled archers at the mountain pass, instructing them emphatically never to abandon their position under any circumstances and to protect the rear of the Muslim army. He stressed this point repeatedly, stating that even if the Muslims pursued the enemy all the way to Mecca, or if they themselves were defeated and driven back toward Madinah, the archers were not to leave their post. On the opposing side, Abū Sufyān assigned Khalid ibn al‑Walīd with a select unit to monitor that same mountain pass, ordering him to remain there under all conditions, and instructing him that as soon as the Muslim army vacated the pass, he was to attack the Muslim forces from the rear.

Both armies arrayed themselves facing one another and prepared for battle, and each side sought to incite its young warriors in its own distinctive manner. Abū Sufyān invoked the names of the idols of the Kaʿbah and used the presence of beautiful women to arouse the zeal and martial passion of the Quraysh youth. In contrast, the Prophet of Islam PBUH & His Pure Progeny motivated the Muslims by invoking the Blessed Name of God and reminding them of the supreme divine rewards. Suddenly, the battle‑cry “Allāhu Akbar” rose from the Muslim ranks, echoing across the battlefield and the slopes of Mount Uḥud. On the opposing side, the Quraysh women beat drums and sang verses, stirring the fighting spirit of their warriors. As soon as the battle commenced, the Muslims launched a fierce assault that shattered the Quraysh ranks, causing them to lose heart and flee, while the Muslim forces pursued them. When Khālid ibn al‑Walīd realized that the defeat of the Quraysh appeared inevitable, he sought to emerge through the mountain pass and attack the Muslims from the rear. However, the archers stationed there forced him to retreat. Observing the disorder among the Quraysh, a group of newly committed Muslims, assuming the enemy to have been decisively defeated, suddenly abandoned their positions in order to collect spoils of war. Following their example, the archers stationed at the pass also left their posts. Their commander, ʿAbdullāh ibn Jubayr, reminded them of the Prophet’s explicit instructions, yet apart from a few—approximately ten individuals—none remained at this critical position. The consequence of disobeying the Prophet’s command was severe. Seeing the pass unguarded, Khālid ibn al‑Walīd swiftly launched an attack on ʿAbdullāh ibn Jubayr and killed him along with his companions. He then led a sudden assault on the Muslims from the rear. When the Muslims found themselves surrounded by flashing swords from every direction, panic overtook them, and they were unable to maintain order. Seeing this development, the fleeing Quraysh warriors regrouped and returned, encircling the Muslims from all sides. At this moment, the valiant commander of the Islamic army, Sayyid al‑Shuhadāʾ Ḥaḍrat Ḥamzah (ع), drank the cup of martyrdom along with several other Muslims. With the exception of a few devoted companions—the moths encircling the candle of prophethood—the remaining Muslims, overwhelmed by fear, abandoned the battlefield to the enemy. In this perilous engagement, the one who exhibited the greatest self‑sacrifice and defended the Prophet PBUH & His Pure Progeny against every assault was Ḥaḍrat ʿAlī ibn Abī Ṭālib (ع). He fought with extraordinary courage and steadfastness until his sword broke, whereupon the Prophet PBUH & His Pure Progeny granted him his own sword, later known as Dhū al‑Fiqār. Eventually, the Prophet PBUH & His Pure Progeny took position at a particular spot, while ʿAlī (ع) continued to defend him relentlessly. According to the research of some historians, ʿAlī (ع) sustained sixty wounds on his body during this defense. At that moment, the Messenger of Revelation addressed the Prophet PBUH & His Pure Progeny, saying: O Muḥammad, this is the true meaning of mutual support and solidarity. The Prophet PBUH & His Pure Progeny replied: How could it be otherwise, when ʿAlī is from me and I am from ʿAlī? Then Jibrīl added: And I am from both of you. Imam Jaʿfar al‑Ṣādiq (ع) relates that the Prophet PBUH & His Pure Progeny heard the Messenger of Revelation proclaim: “لَا سَيْفَ إِلَّا ذُو الْفِقَارِ وَلَا فَتَىٰ إِلَّا عَلِيٌّ” (There is no sword except Dhū al‑Fiqār, and no youth except ʿAlī.) At that very moment, a cry arose proclaiming that Muḥammad PBUH & His Pure Progeny had been killed.

Some authors of prophetic biography (sīrah) have written that Ibn Qamiʿah, mistaking the Muslim standard‑bearer Muṣʿab ibn ʿUmayr for the Prophet PBUH & His Pure Progeny, struck him a fatal blow. Thereupon he cried out loudly: “By Lāt and ʿUzzā, Muhammad has been killed!” There is no doubt that this rumor—whether it originated from the Muslims themselves or was spread by the enemy—ultimately proved beneficial for the Muslims. This is because, once the cry was raised, the enemy abandoned the battlefield and began marching back toward Mecca. Otherwise, the victorious Quraysh army—burning with hatred toward the Prophet PBUH & His Pure Progeny and having come with the intention of revenge—would never have withdrawn from the battlefield. The Quraysh force, which numbered five thousand, did not remain on the battlefield even until morning after the apparent Muslim defeat; instead, they departed immediately for Mecca. However, the news of the Prophet’s supposed martyrdom caused intense anxiety and distress among some of the Muslims. Those Muslims who were still present on the battlefield, fearing further disarray among their companions, escorted the Prophet PBUH & His Pure Progeny up onto the mountain so that it might become known that he was still alive. Upon seeing this, those who had fled returned and once again gathered around the Prophet PBUH & His Pure Progeny like moths around a flame. The Prophet PBUH & His Pure Progeny reproached and admonished them, asking why they had fled under such critical and dangerous circumstances. The Muslims, filled with shame, apologized and said: “O Messenger of God! When we heard the report of your martyrdom, we fled in extreme fear.” Thus, in the Battle of Uḥud, the Muslims suffered significant losses in life and property: seventy Muslims were martyred, and many others were wounded. Yet, despite this setback, the Muslims learned a profound and lasting lesson from the defeat—a lesson that became the foundation of their later successes and victories in subsequent battles. God willing, this will be discussed in the forthcoming verses.

See ayat 127 for tafseer.

See ayat 127 for tafseer.

See ayat 127 for tafseer.

See ayat 127 for tafseer.

At the end of the Battle of Uhud, the victorious army of the polytheists turned back towards Makkah with great speed. However, on the way, they were gripped by the concern of why they had left their victory incomplete. How good it would be to turn back towards Madinah, plunder and ravage it, and if Muhammad (PBUH) were alive, to kill him, so that the worry of the Muslims would be finished forever. On this basis, an order was given for them to return. In reality, this was a dangerous phase of the Battle of Uhud because many Muslims had been martyred and wounded, and naturally, they were not prepared to fight anew. In contrast, this time the enemy could fight with a strong spirit and achieve a decisive result. News of this soon reached the Prophet (PBUH). If, on this occasion, the Prophet (PBUH) had not demonstrated extraordinary courage and unparalleled bravery, the history of Islam would have ended right there. These verses were revealed at this critical juncture, and they strengthened the morale of the Muslims. Immediately after this, an order was issued by the Prophet (PBUH) to pursue the polytheists. Even the wounded of the battle (among whom was Hazrat Ali (a.s.), who had sustained more than sixty wounds) became ready to fight the enemy and set out from Madinah. This news reached the chiefs of the Quraysh, and they were terrified by this strange and amazing spirit of the Muslims. They began to think that perhaps fresh troops from Madinah had joined the Muslims and that the result of a new battle might be detrimental to them. Therefore, they considered it better to be content with their previous victory and to turn back towards Makkah, and they set off towards Makkah with speed. ”وَ لَقَدْ نَصَرَکُمُ اللَّہُ بِبَدْرٍ وَ اَنْتُمْ اَذِلَّةٌ ۔“ As has been said, the verses were revealed to strengthen the morale of the Muslims. In them, the Muslims' victory in the field of Badr (Explanatory Note: "Badr" was the name of a person. He lived in the area between Makkah and Madinah. He had a well. The area was also named "Badr" after him. Linguistically, "Badr" means "full" and "complete," which is why the full moon of the fourteenth night is also called Badr) is pointed to, so that its mention may increase enthusiasm and spirit in their hearts for the future. It was stated that God blessed you with victory at Badr when you were weak compared to the enemy; in terms of numbers and war equipment, there was no comparison between you and the enemy (your number was 313 with very little equipment, whereas the polytheists had a great deal of equipment and their number was more than a thousand). In these circumstances, fear God and do not repeat the disobedience of your leader (the Noble Prophet, PBUH), so that in this way you may show gratitude for His manifold blessings (فَاتَّقُوا اللَّہَ لَعَلَّکُمْ تَشْکُرُونَ). ”إِذْ تَقُولُ لِلْمُؤْمِنینَ اَلَنْ یَکْفِیَکُمْ اَنْ یُمِدَّکُمْ رَبُّکُمْ بِثَلاثَةِ آلافٍ مِنَ الْمَلائِکَةِ ۔۔۔۔۔۔“ Afterwards, the incident of helping the Muslims through angels in the field of Badr is mentioned: do not forget that day when the Prophet (PBUH) said to you, "Will it not be sufficient for you that your Lord should help you with three thousand angels..." ”بَلی إِنْ تَصْبِرُوا وَ تَتَّقُوا وَ یَاْتُوکُمْ مِنْ فَوْرِہِمْ (Explanatory Note: The original meaning of "fawr" is the boiling and bubbling of a pot, etc. Accordingly, this word is also used for tasks that are performed quickly, i.e., just as the food in a boiling pot rapidly moves up and down, this task was also performed in the same way). ہذا یُمْدِدْکُمْ رَبُّکُمْ بِخَمْسَةِ آلافٍ۔۔۔۔۔ ۔“ Yes! If even today you demonstrate steadfastness and perseverance, go out to face the Quraysh, adopt piety and God-consciousness, and do not oppose the command of the Messenger as in the past, then in that situation, if the polytheists turn back towards you with speed, God will help you with five thousand angels having special signs. ”وَ ما جَعَلَہُ اللَّہُ إِلاَّ بُشْری لَکُمْ وَ لِتَطْمَئِنَّ قُلُوبُکُمْ بِہِ وَ مَا النَّصْرُ إِلاَّ مِنْ عِنْدِاللَّہِ ۔۔۔۔۔۔۔۔“ But remember this: the arrival of angels to help you is only for your encouragement, peace of heart, and strengthening of morale. Otherwise, victory is only from God, Who is powerful over all things and His wisdom is at work in all matters. He knows the paths to victory and also has the power to bring it about. ”لِیَقْطَعَ طَرَفاً مِنَ الَّذینَ کَفَرُوا اَوْ یَکْبِتَہُمْ فَیَنْقَلِبُوا خائِبینَ۔“ Although the esteemed commentators have differences in the interpretation of this verse, if, like the previous verses, help is taken from the verses themselves and the available history, then the interpretation of this verse also becomes clear. The divine statement is that this promise of your help through angels in the event of a new battle with the enemy is on the basis that it may cut off a part of the army of the polytheists and turn them back in humiliation. In the verse, the meaning of "tarafan" is a part or piece, and "yakbitahum" is from "kabt," which means to forcibly and humiliatingly turn someone back. At this point, there can be a few questions regarding the angels helping the Muslims, its nature, and its necessity, the answers to which, with detail and explanation...Will be presented under Surah Al-Anfal, Ayat 7 to 12.

There is considerable disagreement among exegetes regarding the interpretation of this verse; however, it is universally accepted that it was revealed after the Battle of Uḥud and is connected to its events. The preceding verses also support this conclusion. In interpreting the verse, two important points deserve attention. First, the verse constitutes an independent sentence. Accordingly, the phrase “أو يتوب” should be understood as “إلّا أن يتوب عليهم”. The meaning of the verse thus becomes: You have no authority over their final outcome, except that God may forgive them or punish them on account of their wrongdoing. The pronoun “them” may refer either to the disbelievers, who inflicted severe harm upon the Muslims—going so far as to injure the blessed teeth of the Prophet PBUH & His Pure Progeny and wound his noble forehead—or to those Muslims who fled from the battlefield but later felt remorseful and sought forgiveness from the Prophet PBUH & His Pure Progeny. The verse clarifies that forgiveness or punishment lies entirely in God’s hands, and that the Messenger of God PBUH & His Pure Progeny does not act independently of divine command. Second, some commentators interpret the phrase “ليس لك من الأمر شيء” as a parenthetical clause—that is, a clause not grammatically connected to what comes immediately before or after it—while understanding “أو يتوب عليهم” as being conjoined to “أو يكبتهم”. On this reading, the verses taken together convey the following meaning: God will place the means of victory within your grasp, and will decree four possible outcomes for the disbelievers. He may annihilate a portion of the polytheist army, force them to retreat by means of fear or defeat, forgive them if they prove worthy and repent, or punish them on account of their injustice. In summary, God will deal with each group according to justice and wisdom, and you, O Prophet, have no independent authority to intervene in their fate. The circumstances of revelation (sha’n al‑nuzūl) of this verse are reported in different ways in the narrations. One such report states that when, during the Battle of Uḥud, the Prophet’s blessed teeth were broken and his forehead was wounded, and the Muslims suffered great losses, the Prophet PBUH & His Pure Progeny reflected upon the future of these disbelievers and their possible guidance. He then said: “كَيْفَ يُفْلِحُ قَوْمٌ فَعَلُوا هٰذَا بِنَبِيِّهِمْ وَهُوَ يَدْعُوهُمْ إِلَىٰ رَبِّهِمْ” How can a people succeed who have treated their Prophet in this manner, while he calls them to their Lord? At that moment, the above verse was revealed, offering consolation and reassurance to the Prophet PBUH & His Pure Progeny, making it clear that he is not responsible for guaranteeing their guidance; rather, his duty is solely to convey the message, while their fate rests with God alone.

Here two points deserve careful attention: (1) One must acknowledge the intellectual merit of the eminent exegete and author of al‑Manār, who suggests that this verse imparts an unforgettable lesson to the Muslims regarding the use of material means in attaining victory. The lesson is that even when God gives glad tidings of success, this does not mean that Muslims should neglect material resources, military preparedness, weapons, or strategic planning, nor should they sit idle and merely await victory through the Prophet’s supplication alone. Addressing the Prophet PBUH & His Pure Progeny, the verse states: “لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ” That is, the matter of victory is not entrusted to you personally, but is subject to divine will. Therefore, the means and paths that God has established must be employed. While the Prophet’s supplication is indeed effective, it possesses an exceptional character and is tied to specific circumstances. Although this reasoning is rich in logic and wisdom, it does not fully correspond with the actual context of the verse, which concerns the punishment or repentance of the disbelievers. Hence, it cannot properly be considered a direct interpretation (tafsīr) of this verse. (2) This verse removes from the Prophet PBUH & His Pure Progeny all independent authority concerning forgiveness or punishment with respect to the opponents of Islam. However, it does not negate the effectiveness of supplication, forgiveness, or intercession. The intent of the verse is to clarify that the Prophet PBUH & His Pure Progeny cannot act on his own initiative; rather, by the command and permission of God, he may forgive or punish, facilitate victory, and even—by God’s permission—perform acts such as reviving the dead, as did حضرت عیسیٰؑ. Those who rely on the phrase “لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ” to deny the Prophet’s divinely granted authority and to reject his powers have, in reality, overlooked other Qur’anic verses. The Qur’an states in Sūrat al‑Nisāʾ, verse 64: “وَمَا أَرْسَلْنَا مِنْ رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا” This verse makes clear that if people, after wronging themselves, were to come to the Prophet PBUH & His Pure Progeny, seek God’s forgiveness, and if the Prophet PBUH & His Pure Progeny were to seek forgiveness on their behalf, they would indeed find God to be accepting of repentance and merciful. Accordingly, this verse explicitly establishes the Prophet’s act of seeking forgiveness as a means of divine pardon. God willing, further light will be shed on this subject under the discussion of forthcoming relevant verses.

In reality, this verse serves as an emphatic reinforcement of the previous verse, clarifying that the authority to forgive or to punish does not lie in the hands of the Prophet PBUH & His Pure Progeny; rather, it is entirely subject to the command of God Almighty, in whose absolute power lies the sovereignty of the heavens and the earth, and to Whom alone belongs the act of creation. “وَاللَّهُ غَفُورٌ رَحِيمٌ” Despite the fact that His punishment can be severe, God is also Forgiving and Merciful. His mercy always takes precedence over His wrath. There is no harm in citing here a profoundly insightful statement by a distinguished Muslim scholar, which—despite its apparent severity—provides a wise response to certain theological questions. The eminent exegete (ʿAllāmah) al‑Ṭabarsī, writing under this verse, relates that a scholar was once asked how God Almighty can punish His servants for their sins despite His vast and boundless mercy. The scholar replied that God’s mercy does not negate His wisdom, because divine wisdom does not arise from emotional compassion or tenderness of heart, as is the case with human mercy. Rather, God’s mercy operates in harmony with His wisdom, and the requirement of wisdom is that wrongdoers—except in specific cases—must be held accountable and punished.

See ayat 132 for tafseer.

See ayat 132 for tafseer.

The preceding verses dealt with the events of the Battle of Uḥud and the many instructive lessons the Muslims derived from that momentous and cautionary episode. However, the three verses presently under discussion—as well as the six that follow—address a number of economic, social, and educational programs. After these nine verses, the Qur’an once again returns to the narrative of the Battle of Uḥud. This manner of presentation may appear surprising to some readers, but careful reflection on a fundamental principle makes the reality clear. The Qur’an is not a classical book arranged into chapters and sections with strict thematic continuity between them. Rather, it is a divine book revealed progressively over a span of twenty‑three years, in response to varying educational, social, and spiritual needs arising at different times and in different circumstances. On one day, an event such as the Battle of Uḥud occurs, and certain verses are revealed outlining military guidance. On another day, an economic issue arises—such as usury or financial rights—and verses are revealed addressing that concern. At yet another time, a social matter such as marriage appears, or a moral and spiritual issue such as repentance comes to the fore, prompting the revelation of another set of verses. Nevertheless, all the chapters and verses of the Qur’an are interconnected in a deeper sense: they are all oriented toward the same overarching objective—the moral and spiritual formation of human beings and the establishment of a peaceful society that is advanced both materially and spiritually. Therefore, if the verses discussed above appear not to have an immediately obvious connection with the verses that precede or follow them, this is the reason.

We know that the Qur’an follows a distinctive method: when seeking to eradicate social evils whose roots have grown deep, it prepares the ground gradually, makes people increasingly aware of their harmful consequences, and only when society becomes ready to accept divine commands does it present the law in a clear and explicit form—especially in cases where the likelihood of moral corruption is very high. It is also well known that in the Age of Ignorance the Arab world was deeply involved in usury, and in particular the environs of Mecca were a major center of usurious dealings. Many of the most reprehensible social injustices of that period stemmed from this very practice. For this reason, the Qur’an abolished usury through four progressive stages: (1) Moral admonition At the first stage, the Qur’an emphasized an ethical warning regarding usury in Sūrat al‑Rūm (30:39), where God states: “وَما آتَيْتُمْ مِنْ رِبًا لِيَرْبُوَا فِي أَمْوالِ النَّاسِ فَلا يَرْبُوا عِنْدَ اللَّهِ وَما آتَيْتُمْ مِنْ زَكاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُولئِكَ هُمُ الْمُضْعِفُونَ” That is: only short‑sighted people imagine that wealth increases through usury, whereas in the sight of God it brings no growth at all; true increase in wealth comes through zakāt and spending in the path of God. (2) Historical condemnation In Sūrat al‑Nisāʾ (4:161), while condemning the corrupt practices of the Jews, the Qur’an specifically refers to their usury: “وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ” Their disgraceful habit was engaging in usury despite having been forbidden from it. (3) Partial prohibition In the present verse (as will be explained in detail in its commentary), the Qur’an issues a clear prohibition of usury, though it refers specifically to one particularly heinous form of it. (4) Complete and final prohibition Finally, in Sūrat al‑Baqarah (2:275–279), all forms of usury are categorically forbidden and are described as tantamount to waging war against God. “يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُضَاعَفَةً” This verse points to the prohibition of the most vicious form of usury, expressed by the phrase “أَضْعَافًا مُضَاعَفَةً” (multiplied many times over). This refers to excessive compound usury, whereby interest is repeatedly added to the principal. The accumulated interest becomes new capital, and further interest is charged upon it. Through this process, within a short time the debtor’s obligation becomes many times greater than the original loan, ultimately ruining their entire livelihood. Historical reports indicate that this was a common practice in the Age of Ignorance: when a debtor failed to repay at maturity, the creditor would offer an extension in exchange for combining the principal and interest into a new, larger loan—on which further interest would then be charged. Sadly, this oppressive system remains common even in the modern era. “وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ” At the end of the verse, the Lord of Might declares: if you seek success and prosperity, adopt taqwā and abstain from this sin. “وَاتَّقُوا النَّارَ الَّتِي أُعِدَّتْ لِلْكَافِرِينَ” This verse reinforces the call to taqwā and warns of the Fire prepared for the disbelievers. The expression “الْكَافِرِينَ” indicates that, in principle, usury is incompatible with faith; usurers too have a share in the Fire prepared for the unbelievers—proportional to the extent of their resemblance to unbelief. Fundamentally, Hellfire is prepared for disbelievers, while sinners partake of it to the degree of their moral alignment with disbelief. “وَأَطِيعُوا اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ” The threat contained in the previous verse is completed here with encouragement and hope: obey God and the Messenger, abandon usury, and thereby become worthy of divine mercy.

See ayat 136 for tafseer.

See ayat 136 for tafseer.

See ayat 136 for tafseer.

“وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ” The word “سَارِعُوا” derives from musāraʿah, which means that two or more persons strive to outdo one another in reaching a goal. Such competition is commendable in virtuous deeds, but blameworthy in evil acts. After the preceding verses—which warn wrongdoers of Hell and encourage the righteous with the promise of divine mercy—this verse likens the endeavor of the righteous to a spiritual competition. Its ultimate objective is God’s forgiveness and the eternal, everlasting blessings of Paradise. The Qur’an thus commands believers to compete with one another in attaining this goal. In reality, the Qur’an draws attention to a psychological principle: when a person acts alone, they often complete tasks slowly or with delay; but when a spirit of competition exists—especially one connected to an invaluable reward—human beings exert their full strength and advance swiftly toward their objective. The reason that forgiveness is mentioned as the first goal of this competition is that no spiritual station can be reached without first cleansing oneself of the pollution of sin. Thus the initial step is purification from wrongdoing, followed by progress toward nearness to God. “وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ” The second objective of this spiritual competition is Paradise, whose vastness is equal to that of the heavens and the earth. It should be noted that the term ʿarḍ (width) here is not used in the technical geometrical sense as opposed to length, but rather refers to expanse and immensity. In this way, the Qur’an explicitly states that the breadth of Paradise is as vast as the heavens and the earth. A similar expression appears—with slight variation—in Sūrat al‑Ḥadīd (57:21): “سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ” In that verse, the wording explicitly uses musābaqah (competition), and the word samāʾ appears in the singular form with the definite article, conveying a generic sense. The comparison introduced by kāf (كـ) indicates resemblance. Thus, while the present verse states directly that Paradise’s vastness equals that of the heavens and the earth, the verse in Sūrat al‑Ḥadīd says it is like the vastness of the heavens and the earth. The meaning in both cases is effectively the same. At the end of the verse, it is clearly stated that this Paradise—despite its immense magnitude—has been prepared for the God‑fearing: “أُعِدَّتْ لِلْمُتَّقِينَ” At this point, two questions may arise: First, have Paradise and Hell already been created and do they presently exist, or will they be created later in accordance with people’s deeds? Second, if they already exist, where are they located—especially in light of the Qur’anic statement that Paradise alone is as vast as the heavens and the earth?

The majority of Islamic scholars hold the belief that Paradise and Hell already possess real, external existence, and the apparent meanings of the Qur’anic verses strongly support this view. A few representative evidences may be noted: (1) In the verse under discussion and in many other verses, the expression “أُعِدَّتْ” (“has been prepared”) is used, or other expressions derived from the same root appear—sometimes in reference to Paradise and sometimes in reference to Hell. (See, for example: Sūrat al‑Tawbah 9:89 and 9:100; Sūrat al‑Fatḥ 48:6; Sūrat al‑Baqarah 2:24; Āl ʿImrān 3:131 and 3:133; Sūrat al‑Ḥadīd 57:21.) These verses indicate that Paradise and Hell are already prepared and exist, even though, as human beings perform good or evil deeds, their scope and manifestation continue to expand and unfold. (Reflect carefully on this point.) (2) In the verses of Sūrat al‑Najm related to the Miʿrāj (the Ascension), it is stated: “وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ ۝ عِنْدَ سِدْرَةِ الْمُنْتَهَىٰ ۝ عِنْدَهَا جَنَّةُ الْمَأْوَىٰ” (al‑Najm: 13–15) The Prophet PBUH & His Pure Progeny saw him (Jibrīl) a second time, near the Lote Tree of the Utmost Boundary, beside which is the Garden of Abode. This expression constitutes another clear proof for the actual existence of Paradise. (3) In Sūrat al‑Takāthur, verses 5–7, God states: “كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ ۝ لَتَرَوُنَّ الْجَحِيمَ ۝ ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ” Indeed, if you possessed knowledge with certainty, you would surely see Hellfire; then you would surely see it with the eye of certainty. This passage—and other verses related to the Miʿrāj—also points unmistakably to the present existence of Hell. (Explanatory note: it should be remembered that the Paradise of the Hereafter is distinct from the garden in which Adam (peace be upon him) resided, for that garden existed prior to Adam’s creation.)

After this discussion, the following question naturally arises: if both Paradise and Hell already exist, where are they located? This question can be answered in two ways. First, Paradise and Hell exist within the inner reality of this world. We observe the earth, the heavens, and other celestial bodies with our physical eyes, yet we are unable to perceive the inner worlds that exist within them—realms filled with countless entities that lie beyond the reach of our ordinary sensory perception. The Qur’anic verse: “كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ ۝ لَتَرَوُنَّ الْجَحِيمَ” alludes to this very reality. Several traditions also indicate that certain chosen servants of God possessed such heightened insight in this world that they were able to behold Paradise and Hell with true, inner vision while still alive. To better clarify this idea, one may draw an illustrative analogy. Consider a powerful radio transmitter located in some region of the world, broadcasting a melodious and spiritually uplifting recitation of the Qur’an through electromagnetic waves across the globe. At the same time, imagine another transmitter elsewhere emitting harsh and disturbing noises through similar waves. When we sit in one place, we hear only the voices of those physically around us; we perceive neither of those broadcasts, even though they are passing through the very space in which we are seated. However, if a receiver capable of capturing those waves were present, they would immediately become audible—despite being beyond the capacity of our unaided ears. Although this analogy is imperfect in several respects, it suffices to illustrate how inner realities such as Paradise and Hell may coexist with this world, yet remain imperceptible to normal human senses. Second, the realm of the Hereafter, including Paradise and Hell, encompasses and surrounds the material world, much as a fetus exists within the mother’s womb—dwelling in a distinct and independent realm, yet not separate from it. In this sense, the physical world exists within the greater domain of the Hereafter. When the Qur’an describes the expanse of Paradise as equal to that of the heavens and the earth, it is doing so because, from the human perspective, nothing is known to be more vast than the heavens and the earth. Thus, Qur’anic discourse conveys the magnitude and grandeur of Paradise by referencing the greatest scale comprehensible to human understanding. This approach is not merely rhetorical necessity, but pedagogical wisdom—just as one would speak to a child in the womb using terms the child could grasp, were such communication possible. From the above explanation, the answer to another common question also becomes clear: if Paradise is as vast as the heavens and the earth, where, then, is Hell? According to the first view, Hell too exists within the inner fabric of this world, and there is no contradiction in both existing here—just as multiple unseen waves can coexist in the same space. According to the second view, when both Paradise and Hell are understood as encompassing the world, the issue becomes even clearer: it is entirely conceivable that both envelop this world, with Paradise simply being the more expansive of the two.

“الَّذِينَ يُنْفِقُونَ فِي السَّرَّاءِ وَالضَّرَّاءِ …” In the preceding verse, the God‑fearing (muttaqīn) were given glad tidings of everlasting Paradise. Accordingly, the present verse introduces them and enumerates five lofty distinguishing characteristics by which they are recognized: 1. Spending in all circumstances They spend in the path of God whether they are in ease and prosperity or facing hardship and deprivation. Through this conduct, they demonstrate that the spirit of benevolence and service to others has deeply penetrated their souls; hence they are practically prepared for generosity under all conditions. It is evident that spending in times of affluence alone does not fully reflect the virtue of generosity. Rather, those who support others even in difficult circumstances provide clear proof that this quality is firmly rooted within them. At this point, a question may arise: how can a person spend while in need themselves? The answer is clear. First, even the poor can assist others according to their capacity. Second, spending (infaq) is not confined solely to wealth; it encompasses all divine gifts—whether material wealth, knowledge, wisdom, or other God‑given blessings. Through this command, God seeks to foster the spirit of sacrifice and altruism even in the hearts of the poor, so that they may be protected from many moral vices—chief among them miserliness, from which numerous social evils arise. Herein lies the response to those who belittle small acts of charity. Their error stems from considering each contribution in isolation. When such modest contributions are combined—if all members of a society, rich and poor alike, contribute small amounts for the sake of God—extraordinary collective achievements become possible. Moreover, the moral and spiritual impact of charity is not determined by the amount given, but rather by the intention of the giver. It is noteworthy that infaq is mentioned first among the qualities of the God‑fearing, because these verses stand in contrast to the qualities of usurers and exploiters discussed earlier. Furthermore, sacrificing wealth in both prosperity and hardship constitutes one of the clearest signs of true piety. 2. “وَالْكَاظِمِينَ الْغَيْظَ …” – Controlling anger The term “كظم” literally means to tie the mouth of a water‑skin, and metaphorically refers to people who are filled with intense anger yet refrain from expressing it. “غَيْظ” signifies extreme rage—a psychological agitation that arises when one encounters something contrary to their nature, often pushing a person beyond self‑control. Unrestrained anger represents one of the most dangerous states of the human psyche; if unchecked, it resembles madness and unleashes serious social crimes. Thus, the second defining trait of the God‑fearing is the ability to restrain anger. The Messenger of God PBUH & His Pure Progeny said: “مَنْ كَظَمَ غَيْظًا وَهُوَ قَادِرٌ عَلَىٰ إِنْفَاذِهِ مَلَأَ اللَّهُ قَلْبَهُ أَمْنًا وَإِيمَانًا” Whoever suppresses anger while being capable of acting upon it, God fills their heart with security and faith. This tradition reveals how profoundly anger‑control contributes to spiritual growth and the strengthening of faith. 3. “وَالْعَافِينَ عَنِ النَّاسِ …” – Forgiving others Suppressing anger, though a great virtue, does not by itself purge the heart of resentment and rancor. Hence forgiveness is mentioned next. By combining restraint of anger with forgiveness, the verse addresses both the external reaction and the internal purification of the heart—though forgiveness here refers to those cases where it is appropriate and constructive. 4. “وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ” – Doing good in return This part points to an even higher stage. The verse portrays moral development as a progressive chain: first, controlling one’s anger; second, cleansing the heart through forgiveness; and finally, responding to wrongdoing with benevolence and kindness where appropriate. This final step uproots hostility from the opponent’s heart and nurtures compassion, preventing future conflicts. In summary: the first step is self‑control; the second, inner purification; and the third, purification of others’ hearts. A well‑known narration reported in both Shiʿi and Sunni sources illustrates these stages. Once, a servant of Imam ʿAlī ibn al‑Ḥusayn Zayn al‑ʿĀbidīn (ع) erringly caused him annoyance. She immediately recited: “وَالْكَاظِمِينَ الْغَيْظَ”. The Imam said: I have restrained my anger. She continued: “وَالْعَافِينَ عَنِ النَّاسِ”. The Imam replied: I have forgiven you; may God forgive you. She then recited: “وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ”. The Imam responded: I have set you free for the sake of God. This narration clearly shows that each stage surpasses the previous one. 5. Avoiding persistence in sin “وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً …” The term “فاحشة” derives from fuhsh and signifies any act that is gravely reprehensible. Its meaning is not limited solely to violations of chastity but includes all transgressions, as its root conveys the notion of exceeding proper bounds. The verse describes another defining trait of the God‑fearing: even though they possess the aforementioned virtues, if they momentarily fall into sin, they immediately remember God, seek forgiveness, and do not persist in that sin. This indicates that sin arises when the heart becomes heedless of God; yet such heedlessness does not last long in the hearts of the pious. They quickly return to remembrance, realize that no refuge exists except God, and seek forgiveness from Him alone. “وَمَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ” Who forgives sins except God? The verse also mentions wrongdoing against one’s own soul (“أَوْ ظَلَمُوا أَنْفُسَهُمْ”), which may indicate lesser sins, while fāḥishah refers to major sins. The closing phrase— “وَلَمْ يُصِرُّوا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ”— emphasizes that they do not knowingly persist in wrongdoing. Imam Muḥammad al‑Bāqir (ع) explained: “الإِصْرَارُ أَنْ يُذْنِبَ الذَّنْبَ فَلَا يَسْتَغْفِرَ اللَّهَ وَلَا يُحَدِّثَ نَفْسَهُ بِتَوْبَةٍ فَذٰلِكَ الإِصْرَارُ.” Persisting in sin means committing a sin and then neither seeking God’s forgiveness nor intending repentance. (Reported in Tafsīr al‑ʿAyyāshī.) In Amālī al‑Ṣadūq, a meaningful narration from Imam Jaʿfar al‑Ṣādiq (ع) relates that when this verse was revealed and glad tidings of forgiveness were announced to those who repent, Iblīs became deeply distressed. He summoned his supporters, and after various futile suggestions, a veteran devil named Waswās al‑Khannās proposed deceiving humans with false hopes, drawing them into sin, and then distancing their hearts from remembrance of God. Iblīs approved this strategy and entrusted him with this task until the end of time. Thus, negligence and satanic whispers lead to forgetfulness of God—affecting only those who submit to such whispers. In contrast, the vigilant and strong‑hearted believers promptly cleanse the effects of sin through repentance and remembrance, sealing their hearts against Satan and his forces. “أُولَٰئِكَ جَزَاؤُهُمْ مَغْفِرَةٌ مِنْ رَبِّهِمْ وَجَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا” This verse describes the reward of the God‑fearing whose traits were detailed above: forgiveness from their Lord and lofty gardens beneath which rivers flow—unceasingly—where they will abide forever. First, spiritual rewards are mentioned—divine forgiveness and purification of the soul—followed by material blessings, and finally the declaration: “وَنِعْمَ أَجْرُ الْعَامِلِينَ” How excellent is the reward of those who act—people of resolve and effort, not lethargy and negligence.

See ayat 138 for tafseer.

The Quran Majeed has a unique style in that it connects past eras with the present and the present era with past history, and to understand realities, it deems the intellectual and cultural connection of the present generation with the people of the past as essential and necessary. This is because through the firm connection of these two eras (past and present), the responsibility of those who are to come becomes clear. As it says in the verse under consideration, "قَدْ خَلَتْ مِنْ قَبْلِکُمْ سُنَنٌ فَسیرُوا فِی الْاَرْضِ". Certain sunnahs (teachings) of God existed among past nations. These were by no means exclusive to them, and they were applicable as a series of laws of life for all who have passed and all who are to come. In these sunnahs, the progress and high-flying success of the believers, strivers, and united and enlightened individuals is indicated. Similarly, the defeat and disintegration of faithless nations polluted with the filth of sin is also depicted, which is recorded in the history of humanity. For every nation, history holds no less importance than life itself. It is the marvel of history that it presents to us the moral characteristics, the good and bad, and the ideologies and thoughts of past peoples, and points out the causes of the rise and fall, and the success and failure of different societies. And the reality is that the history of past peoples is a mirror to the spiritual and moral life of human societies and is a cause for the awakening of those to come. Therefore, the Quran Majeed commands the Muslims to go and travel in the land and to ponder upon the remnants of the tyranny and barbarism of past nations, leaders, rebellious pharaohs, and tyrannical kings, and to see what their end was when they denied God, belied the prophets of God, and laid the foundation of oppression and corruption in the land. The remnants of past peoples are a source of admonition and counsel for those to come, and by benefiting from them, people can become aware of the path of life.

The remnants left behind by earlier peoples across different regions of the earth since ancient times are living documents and speaking histories. Indeed, they often convey more than written historical accounts, for through these remains we can directly discern the physical structure, mode of thinking, power, and grandeur of past civilizations, whereas written history usually limits itself to describing events alone. The ruins of tyrants’ palaces, the awe‑inspiring pyramids of Egypt, the towers of Babylon, the palaces of Kisrā, the civilizational remains of the people of Sabaʾ, and dozens of similar monuments scattered across the world—each one narrates the story of its people in the language of condition, speaking eloquently despite silence. This reality becomes especially apparent when a sensitive poet stands amid the ruins of palaces: a tremor arises within the soul, giving birth to stirring verses, as witnessed in the poetry of Khāqānī and other world‑renowned poets who “heard” voices with the ears of the heart within the shattered halls of Kisrā and immortalized them in literary masterpieces. (Explanatory note: In one of his famous odes, Khāqānī, while shedding tears in the Īwān of Madāʾin, says:) بردیدهٔ من خندید کاین جا چه می‌گوید خندند بر آن دیده کاین جا نشود گریان (My eyes were mocked—“Why do you weep here?”) (Blessed are those eyes that do weep in such a place.) (In another celebrated ode recited before Persepolis, the well‑known scholar Shaykh writes:) جم عبرت مردم شد، افسرش گم شد سرخشت سرخم شد، هان ای سرباهش هان (Jamshīd’s throne has become a lesson; its crown is lost.) این پند خموشان است گر پند زبان خواهی رو آیهٔ «اورثنا» از مکتب قرآن خوان (This is the counsel of silence; if you seek spoken counsel,) (Go and read the verse “وَأَوْرَثْنَا” from the school of the Qur’an.) To study even one of these living historical relics is equivalent to reading a powerful history book. Such contemplation is a potent means of spiritual awakening, for when we gaze upon these ruins, it feels as though the bones buried beneath the soil briefly come alive, recalling former vigor and splendor—only to return again to silence and oblivion. Comparing these two states unveils the reality that arrogant individuals are profoundly short‑sighted, committing countless crimes for fleeting desires that vanish quickly. For this reason, the Noble Qur’an commands Muslims to travel the land, observe the traces of earlier peoples, and draw lessons from them. Islam likewise emphasizes travel and exploration, but not in the manner of today’s pleasure‑seeking tourism. Rather, it calls for journeying aimed at studying the fate of past nations and witnessing the signs of God’s greatness throughout the world. The Qur’an terms this “سیرُوا فِی الْأَرْضِ”, and commands it in numerous verses, such as: قُلْ سِیرُوا فِی الْأَرْضِ فَانْظُرُوا كَیْفَ كَانَ عَاقِبَةُ الْمُجْرِمِینَ (Say: journey through the land and see how the criminals ended.) — (al‑Naml 69) قُلْ سِیرُوا فِی الْأَرْضِ فَانْظُرُوا كَیْفَ بَدَأَ الْخَلْقَ (Say: journey through the land and see how creation began.) — (al‑ʿAnkabūt 20) أَفَلَمْ یَسِیرُوا فِی الْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ یَعْقِلُونَ بِهَا … (Have they not traveled the land so that they might have hearts with which they reason?) — (al‑Ḥajj 46) This verse clarifies that spiritual travel and conscious observation grant wisdom to the heart, insight to the eyes, and attentiveness to the ears, liberating the human being from stagnation and inertia. Sadly, it must be said that this Qur’anic directive—like many other Islamic teachings—has been relegated to neglect. Many Muslims no longer pay it due attention; even some scholars confine their intellectual horizons to their immediate surroundings, as though they lived in a world detached from global change, social transformation, and historical awareness. They often remain absorbed in marginal, low‑impact concerns, neglecting foundational duties of far greater significance. By contrast, popes and senior Christian clergy—after centuries of seclusion—now travel extensively to understand the needs and realities of their era. In such a situation, should Muslims not follow the Qur’anic command, break free from restrictive intellectual confines, and catalyze movement and renewal throughout the Muslim world? “هٰذَا بَیَانٌ لِلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِلْمُتَّقِینَ” This verse declares that all which has been stated constitutes a clear proclamation for humanity, and a source of guidance and admonition specifically for the God‑fearing. Though these teachings are universally relevant, only those endowed with taqwā truly derive guidance from them.

See ayat 143 for tafseer.

See ayat 143 for tafseer.

See ayat 143 for tafseer.

See ayat 143 for tafseer.

There are numerous reports concerning the circumstances of revelation (shaʾn al‑nuzūl) of these verses. Taken together, they indicate that these verses form a supplement to the earlier verses revealed about the Battle of Uḥud. They present an exceptionally insightful analysis of the causes and consequences of the Battle of Uḥud, while at the same time providing spiritual strengthening and consolation for the Muslims. As has already been mentioned, the setback at Uḥud occurred as a result of disobedience by some Muslims and deviation from established military discipline. In this battle, several of Islam’s most radiant figures attained martyrdom—foremost among them the noble uncle of the Prophet PBUH & His Pure Progeny, Ḥaḍrat Ḥamzah (ع). On the night following the battle, the Messenger of God PBUH & His Pure Progeny went with his Companions to the site where the bodies of the martyrs lay. In view of the sanctity and exalted rank of the martyred souls, he would sit beside each blessed body, weeping in sorrow. Thereafter, all the martyrs were laid to rest at the foot of Mount Uḥud with deep grief and solemnity. It was during these emotionally charged and sensitive moments that the above verses were revealed. At that time, the Muslim community was in dire need of spiritual reinforcement, reassurance, and guidance on how to extract moral and spiritual benefit from the consequences of defeat.

“وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنْتُمُ الْأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ” The word “تَهِنُوا” derives from the root “وَهَن”, which in Arabic signifies every form of weakness or slackness—whether physical or pertaining to resolve, faith, and determination. In this verse, the Muslims are first warned against allowing defeat in a single battle to lead to lethargy, weakness, grief, or despair about ultimate success. For perceptive and mature individuals draw lessons not only from victories but also from defeats. Under the shadow of defeat, they identify points of weakness and the causes that led to failure, remove those deficiencies, and prepare themselves for final success. The statement “وَأَنْتُمُ الْأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ” (“you are superior if you are believers”) is profoundly meaningful. It indicates that the real cause of defeat was the weakening of the spirit of faith and its practical effects. Had the command of God and His Messenger not been disobeyed, such calamity would not have occurred. Nevertheless, believers are instructed not to succumb to grief: if they remain steadfast upon the path of faith, ultimate victory will indeed be theirs. Defeat on one battlefield does not equal definitive defeat. “إِنْ يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِثْلُهُ” The term “قَرْح” denotes a wound inflicted upon the body by an external cause. In this verse, another lesson is imparted to the Muslims on the path toward final victory: they must not perceive themselves as inferior to the enemy. The enemy had earlier suffered a grievous defeat—seventy of their men were killed, many were wounded, and others taken captive. Yet they did not remain inactive; rather, exploiting negligence at Uḥud, they compensated for their earlier loss. Therefore, if the Muslims suffered wounds in this encounter, they too should not withdraw without compensating for the loss. Hence the verse states: if you have been wounded, they too have been wounded in a similar manner. What, then, is the justification for weakness or sorrow? Some exegetes interpret the wounds mentioned here as those inflicted upon the disbelievers during the Battle of Uḥud. However, firstly, those wounds were not comparable to those suffered by the Muslims, and thus do not suit the phrase “مِثْلُهُ”; secondly, such an interpretation does not cohere with the subsequent statement, whose explanation follows. “وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ وَلِيَعْلَمَ اللَّهُ الَّذِينَ آمَنُوا وَيَتَّخِذَ مِنْكُمْ شُهَدَاءَ” In this portion, reference is first made to a divine law: in human life, bitter and sweet events alternate, and no condition is permanent. Victories and defeats, power and weakness, continually change hands. Thus, defeat in one battle and its effects should not be regarded as enduring. Rather, one must study its causes and make use of ensuing changes in order to transform defeat into victory. The world undergoes continual ups and downs, and life evolves according to its inherent principles. God causes these “days” to circulate among people so that the law of growth and perfection may become manifest. (Explanatory note: “أيام” is the plural of “يوم” (day). Periods of dominance are also termed “days”. “نُدَاوِلُهَا” derives from “مداولة”, meaning to alternate or circulate something among people.) The verse then explains that one purpose of such difficult events is “وَلِيَعْلَمَ اللَّهُ الَّذِينَ آمَنُوا”—that true believers may be distinguished from those who merely claim faith. As long as a community experiences only prosperity, distinctions remain blurred, for success often induces heedlessness, whereas defeat awakens the prepared and reveals their true worth. The phrase “وَيَتَّخِذَ مِنْكُمْ شُهَدَاءَ” indicates that one outcome of this defeat was the offering of martyrdom and sacrifice in the path of Islam—so that it becomes clear that this pure religion was not acquired without cost, lest it later be surrendered cheaply. A nation that sacrifices for sacred aims esteems them greatly; without sacrifice, ideals are undervalued. Through sacrifice, even future generations revere those ideals. It is also possible that “شُهَدَاءَ” here means witnesses: God wishes to take from among you those who serve as witnesses to how disobedience leads to defeat, so that in future such witnesses may instruct others when similar trials arise. The verse concludes by declaring that God does not love the unjust—and therefore will not grant them His support.

“وَلِيُمَحِّصَ اللَّهُ الَّذِينَ آمَنُوا وَيَمْحَقَ الْكَافِرِينَ” The verb “لِيُمَحِّصَ” is derived from تمحيص, which means to purify something thoroughly from every defect and impurity. The verb “يَمْحَقَ” comes from the root محق (on the pattern mard), meaning gradual diminishment. For this reason, the final night of the lunar month is called محاق, because the moon’s light diminishes gradually until it disappears. In this verse, the Qur’an points to another natural consequence of the Battle of Uḥud: such defeats expose the weaknesses and shortcomings within a community and serve as one of the best means for removing them. The Qur’an indicates that God willed, through this confrontation between truth and falsehood, to purify the believers, to reveal their points of weakness, and to alert them so that they may pass successfully through future trials with greater awareness. As Imam ʿAlī (ع) states: “فِي تَقَلُّبِ الْأَحْوَالِ يُعْرَفُ جَوَاهِرُ الرِّجَالِ” In the changing circumstances of life and severe trials, the true essence of people becomes known, and they become aware of their own capacities. This is the stage where certain defeats act as powerful instruments of reform, whose effects upon human societies far exceed those of apparent success and prosperity. It is noteworthy that the author of Tafsīr al‑Manār relates from his teacher, the great Egyptian Muftī Muḥammad ʿAbduh, that he once saw the Prophet PBUH & His Pure Progeny in a dream, and the Prophet PBUH & His Pure Progeny said to him: If I had been given the choice between victory and defeat at Uḥud, I would have chosen defeat, because that defeat became a reforming force in the history of Islam. “وَيَمْحَقَ الْكَافِرِينَ” This clause is, in fact, the result of the previous one. Once the believers were refined and strengthened through hardship, they became fully prepared to eradicate the evils of disbelief and polytheism and to cleanse their society of such impurities. In other words, one must first purify oneself, and only then purify others. Just as the moon gradually loses its brilliance and enters the phase of darkness, so too did the splendor of disbelief and its supporters decline as the believers gained strength and purity. “أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنْكُمْ وَيَعْلَمَ الصَّابِرِينَ” Referring once again to the events of Uḥud, the Qur’an corrects a conceptual misunderstanding among some Muslims: do you imagine that you will enter the lofty Paradise without demonstrating steadfastness in jihad? Do you suppose that entry into such spiritual felicity is attainable merely by bearing the name of Islam or through belief without action? Had that been the case, the matter would have been exceedingly simple—but it is never so. Until genuine convictions are manifested through action, no one can partake of these blessings. Trials are the arena in which the ranks of truth and falsehood are distinguished, and those who struggle with sincerity and patience become clearly separated from those who are hollow, insignificant, and devoid of real worth.

وَلَقَدْ كُنتُمْ تَمَنَّوْنَ الْمَوْتَ مِنْ قَبْلِ أَنْ تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنْتُمْ تَنْظُرُونَ After the distinguished martyrdom of some Muslims in the Battle of Badr, certain Muslims, when they would gather together, would frequently express their longing for martyrdom and say: Would that this honor had also been granted to us in the battlefield of Badr. Undoubtedly, among them were sincere individuals, but there was also a deceitful group who were mistaken about themselves. In any case, not much time passed before the dreadful encounter of the Battle of Uḥud arose. The sincere warriors fought bravely and attained martyrdom, thus fulfilling their aspiration. However, when the group of the insincere witnessed signs of defeat within the army of Islam, they fled out of fear of being killed. This verse reproaches them, saying that you were people who claimed in your hearts to long and yearn for martyrdom, yet when you saw what you claimed to desire directly before your eyes, you turned and fled.

In the preceding verses, some noteworthy expressions are observed, each of which unveils a secret behind the defeat in the Battle of Uhud. In short, there were a few factors based on which this heart-rending and instructive incident occurred. 1. A misunderstanding arose among some new Muslims in their comprehension of the meanings of Islam. They thought that merely professing faith was sufficient for victory. Therefore, God would support them in all battles through unseen aid. Thus, they disregarded the Divine custom (Sunnat-e-Ilahi) concerning the natural factors for success, proper planning, and the provision of necessary resources. 2. Failure to adhere to military discipline. It was the emphatic command of the Noble Prophet (PBUH & His Pure Progeny) that the archers should remain steadfast at their sensitive post. Disobeying this command became an effective factor in this defeat. 3. The worldliness of the new Muslims, who prioritized collecting war spoils over pursuing the enemy. They put down their weapons and set off to acquire the spoils, even though they should have known that one should not pay attention to such matters while striving (jihad) in the path of God. 4. The arrogance and pride that arose from the victory in the Battle of Badr, to the extent that they dismissed the enemy's strength from their minds and considered their equipment to be insignificant. This was the fourth important factor in this defeat. These were the weak points that needed to be washed away by the scalding water of this defeat.

See ayat 145 for tafseer.

“وَلَقَدْ كُنْتُمْ تَمَنَّوْنَ الْمَوْتَ مِنْ قَبْلِ أَنْ تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنْتُمْ تَنْظُرُونَ” After the honorable martyrdom of certain Muslims in the Battle of Badr, some Muslims would gather together and repeatedly express their longing for martyrdom, saying: Would that this honor had also been granted to us in the field of Badr. Undoubtedly, among them there were individuals who were sincere in this wish; however, there was also a group whose self‑assessment proved to be mistaken. Before much time had passed, the terrifying confrontation of the Battle of Uḥud presented itself. Those sincere warriors fought bravely and drank the cup of martyrdom, thus attaining the fulfillment of their aspiration. But the group whose claim was false, when they saw the signs of defeat emerging within the Muslim ranks, fled in fear of death. This verse reproaches them, stating in effect: You were people who claimed—within your hearts—to yearn for martyrdom; yet when you encountered the very reality you professed to desire and beheld it plainly before your eyes, you turned and fled.

وَ ما مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِہِ الرُّسُلُ اَفَإِنْ ماتَ اَوْ قُتِلَ انْقَلَبْتُمْ عَلی اَعْقابِکُمْ: Learning from the events of the Battle of Uhud, this verse clarifies another reality for the Muslims: that Islam is not a religion of personality worship. And supposing that if the Prophet (s) had attained the cup of martyrdom on this battlefield, it would still have been the Muslims' duty to continue the fight, because Islam does not end with the (natural) death or martyrdom of the Prophet (s); rather, it is the true religion that will remain forever. Personality worship is a dangerous issue that poses a challenge to the purpose of the fight. A purposeless attachment to a particular person, even if it is the Seal of the Prophets (s), means that when that person departs from this world, the effort and search for progress can end, and this is a clear sign of the absence of collective growth and development. Combating personality worship is another sign of his [the Prophet's] truthfulness and greatness, because if he (s) had risen up for his own self, he (s) would have promoted the idea among the people that all things are tied to his existence, and if he were to depart, all things would come to an end. But true and righteous leaders like him (s) never allow such thoughts to flourish among the people; rather, they uproot them forcefully and teach them that our goal is higher than our own selves and will not be annihilated by our departure. Therefore, the Quran explicitly declares in the above verse that Muhammad (s) is only a messenger sent by God. There were messengers before him who passed away from the world. If he passes away or is killed, will you turn back on your heels and adopt the path of idol worship? It is noteworthy that to describe this regressive retreat (turning backwards), the words "انْقَلَبْتُمْ عَلی اَعْقابِکُمْ" are used in the verse, because *a'qab*, which is the plural of *'aqib* (on the pattern of *khashin*), means heel, and this is a vivid depiction of a regressive retreat. وَ مَنْ یَنْقَلِبْ عَلی عَقِبَیْہِ فَلَنْ یَضُرَّ اللَّہَ شَیْئاً After this, it is stated that those who turn back and return to the era of disbelief and idol worship are only harming themselves, not God. Because with this action, not only does their good fortune depart, but they also rapidly lose what they have earned so far. وَ سَیَجْزِی اللَّہُ الشَّاکِرینَ At the end of the verse, a reference is made to that small group which, despite all the difficulties and the widespread news of the Holy Prophet's (s) martyrdom, did not withdraw from jihad. In this, their struggle is praised, and they are introduced as the *shakirin* (grateful ones) and individuals who benefit from divine blessings. It is stated: God will give a good reward to these grateful ones. This verse has provided an instructive lesson for all Muslims and people of all eras on combating personality worship: that purposeful matters are never tied to one or several limited individuals. Rather, they revolve around a set of principles and an eternal program, and they should not be suspended by the changing or passing of individuals, even if that individual is a great prophet of God. In principle, the secret to the survival of a religion and a program lies in this very fact. This is because programs and missions that are connected to a single person do not last long; rather, they end very quickly. But it is sad to say that the programs of most Islamic institutions are still established upon individuals, and this is why they do not reach completion. Therefore, Muslims should, keeping the above verse in mind, lay the foundations of various institutions in such a way that they fully benefit from capable and worthy individuals, yet do not remain dependent on any single person. وَ ما کانَ لِنَفْسٍ اَنْ تَمُوتَ إِلاَّ بِإِذْنِ اللَّہِ کِتاباً مُؤَجَّلاً As has been said, the baseless news of the Prophet's (s) martyrdom on the battlefield of Uhud threw many Muslims into panic and anxiety, to the extent that they left the battlefield, and some even wanted to separate from Islam itself. Therefore, this verse serves anew as a warning and an awakening for this group, stating that death is in God's hands, and with Him, there is an appointed time for every person from which they cannot flee. Consequently, if the Prophet (s) had attained the cup of martyrdom on this battlefield, it would have been nothing more than the fulfillment of a divine way, but in those circumstances, there was no need for the Muslims to fall into panic and anxiety and not continue the fight. On the other hand, fleeing the battlefield cannot grant deliverance from death, just as participating in the battlefield cannot bring a person's death any sooner. Therefore, what is the sense in fleeing the battlefield to protect one's life? We will provide a detailed commentary on *ajal* (term of life) and the difference between the "inevitable" and "conditional" term in Surah al-An'am. وَ مَنْ یُرِدْ ثَوابَ الدُّنْیا نُؤْتِہِ مِنْہا وَ مَنْ یُرِدْ ثَوابَ الْآخِرَةِ نُؤْتِہِ مِنْہا At the end of the verse, it is stated that a person's effort is never wasted. If someone's goal is limited only to material benefits and the purpose is...If, like some soldiers of the Battle of Uhud, one's only aim is to collect the spoils of war, then he will ultimately benefit from it to some extent. But if his purpose is great and he strives in the path of eternal life and human virtues, then he will also reach his goal. Therefore, since the attainment of both this world and the Hereafter requires effort, why then should a person not spend the capital of his existence on the highest and most enduring path? After this, it is said again with emphasis that We will soon reward the grateful (و سنجزی الشاکرین). A noteworthy point is that in the previous verse, this same sentence was mentioned in the third-person form of the verb, whereas here it is in the first-person form, which gives extreme emphasis to the divine promise. In simple terms, God is saying, "I am the guarantor of their reward." In Tafsir Majma' al-Bayan, it is narrated from Imam Baqir (as) in the commentary of this verse: Hazrat Ali (as) received sixty-one wounds on the day of Uhud, and the Prophet (pbuh) ordered "Umm Atiyyah" and another woman to treat the wounds of Hazrat Ali (as). After a short while, they came to the Prophet (pbuh) in a state of distress and said: The condition of Hazrat Ali's (as) body is such that when we bandage one wound, another opens up, and the wounds on his body are so numerous and dangerous that we are worried about his life. So, the Messenger of God (pbuh) and some other Muslims came to visit Hazrat Ali (as) at his house, while his body was covered in wounds. The Noble Prophet (pbuh) would touch his blessed hand to his body and say that whoever sees this state in the path of God has reached the ultimate level of his responsibility. And whichever wounds he (pbuh) placed his hand on, they would heal immediately. At that moment, Hazrat Ali (as) said: "Alhamdulillah, that in these circumstances I did not flee from the battlefield and did not turn my back to the enemy." God appreciated their efforts and, in two verses of the Quran, alluded to the sacrifices of him (as) and other exemplary individuals from among the mujahideen of Uhud: ”و سنجزی اللہ الشاکرین“ and in another place, it is stated, (و سنجزی الشاکرینن).

See ayat 148 for tafseer.

See ayat 148 for tafseer.

“وَكَأَيِّنْ مِنْ نَبِيٍّ …” The expression “كَأَيِّنْ” means how many, and linguists state that it is a compound of the particle of comparison كاف التشبيه and “أيْن”, which has now become a single word whose original components are no longer independently considered; its established meaning is simply “how many”. The word “رِبِّيُّونَ” is the plural of “رِبِّي” (on the pattern of millī), and it refers to a person who has a strong and firm connection with God—someone who is faithful, knowledgeable, patient, and sincere. After the events of the Battle of Uḥud, the above verse recalls the strength, courage, firmness of faith, and perseverance of the warriors and companions of earlier prophets, thereby encouraging the Muslims toward bravery and sacrifice, and implicitly reproaching those who fled the battlefield. It states that many prophets were accompanied by God‑worshipping warriors within the ranks of their supporters. The conduct of these devoted companions is then described: they rose to support their prophets; in the face of severe hardships they did not show weakness or fragility, nor did they bow before the enemy or surrender themselves to them—“ما ضَعُفوا وما استكانوا”—and it is evident that God loves such people who do not turn their backs in battle—“وَاللَّهُ يُحِبُّ الصَّابِرِينَ”. When such individuals encountered difficulty or setbacks as a result of momentary lapses, instead of abandoning the field, surrendering to the enemy, or allowing doubt and disbelief to creep into their hearts, they would turn to God with supplications for patience, steadfastness, and courage, saying: “رَبَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ” Our Lord! Forgive us our sins and our excesses in our affairs, make our steps firm, and grant us victory over the disbelieving people. Through such a mindset and conduct, they quickly attained God’s reward—both the worldly reward, which is victory and success over the enemy, and the reward of the Hereafter. “فَآتَاهُمُ اللَّهُ ثَوَابَ الدُّنْيَا وَحُسْنَ ثَوَابِ الْآخِرَةِ” At the end of the verse, by counting them among the doers of good, it is proclaimed: “وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ” God loves those who do good. In this way, God presents the conduct of the warriors of earlier nations and their response to trials as a practical lesson for the newly‑formed Muslim community. Beyond these points, the above verses clarify several additional lessons: 1. As stated earlier, ṣabr means steadfastness and perseverance. Therefore, in this verse it is placed in contrast to weakness and submission. A patient and virtuous person is confronted by numerous difficulties; without steadfastness, they would soon abandon their mission. 2. A true warrior does not attribute defeat to others or to imaginary factors. Instead, they seek its roots within themselves and strive to amend their mistakes. They do not even give voice to the word defeat, but rather speak of having wronged their own souls. By contrast, in today’s world we often attempt to ignore our own weaknesses—the true source of failure—and instead blame only external causes. The result is that such weaknesses are never overcome. 3. In the verse, the worldly reward is described simply as “ثَوَابَ الدُّنْيَا”, while the reward of the Hereafter is termed “حُسْنَ ثَوَابِ الْآخِرَةِ”. This distinction indicates that the reward of the Hereafter possesses a far greater excellence. No matter how significant worldly success may be, it is transient and often accompanied by unpleasant elements; whereas the reward of the Hereafter is entirely superior—pure, enduring, and free from all distress and imperfection.

See ayat 151 for tafseer.

See ayat 151 for tafseer.

یا اَیُّہَا الَّذینَ آمَنُوا إِنْ تُطیعُوا الَّذینَ کَفَرُوا یَرُدُّوکُمْ عَلی اَعْقابِکُمْ فَتَنْقَلِبُوا خاسِرینَ۔ These verses, like the preceding ones, analyze the events of the Battle of Uhud and bear witness to this reality. It seems that after the end of the Battle of Uhud, the enemies of Islam, through poisonous propaganda disguised as advice, were sowing seeds of hatred and discord among the Muslims and, by taking advantage of the psychological weaknesses of a few Muslims, wanted to make them disillusioned with Islam. Perhaps the Jews and Christians were also partners with the hypocrites in this task. Just as during the Battle of Uhud, an attempt was made to weaken the morale of the Muslims by spreading the baseless rumor of the martyrdom of the Noble Prophet (PBUH). The first verse warns the Muslims against following the disbelievers and says that if you follow the disbelievers, they will push you backward and, after the spiritual, moral, and material progress under the shade of Islamic teachings, will make you fall back to the initial point, which is disbelief and corruption, and at that time you will suffer a great loss. Because what greater loss could there be than for a person to exchange Islam for disbelief, felicity for wretchedness, and truth for falsehood. After this, while consoling them, it is emphasized that you have a very great Helper. (بَلِ اللَّہُ مَوْلاکُمْ وَ ہُوَ خَیْرُ النَّاصِرینَ) God is your protector and helper, and He is the best of helpers who can never be overcome, whereas other helpers can face defeat and collapse. سَنُلْقی فی قُلُوبِ الَّذینَ کَفَرُوا الرُّعْبَ۔ Here, there is an allusion to the miraculous salvation of the Muslims after the Battle of Uhud, and Allah the Exalted reminds them of an instance of His help and support. Their enthusiasm is also stirred for the future, and a promise of success is made. Because, as has been stated, the idolaters of Makkah had achieved a splendid victory in the Battle of Uhud, and the army of Islam had apparently been defeated. Now, what was expected was that they would return to the battlefield and crush the remaining force of the Muslims. They would have plundered Madinah. After being informed of the baseless news of the Prophet's (PBUH) martyrdom, they would have killed him and would not have fallen into any doubt or suspicion about it. But God cast a strange fear into their hearts, a fear and terror that is a characteristic of disbelief and idolatry. This fear became so ingrained in them that, according to narrations, when they returned from Uhud and reached near Makkah, they looked like a defeated army. The verse says: "We will soon cast terror into the hearts of the disbelievers" (meaning, just as you have seen on the occasion of the Battle of Uhud), so you should have the same hope for the future as well. The noteworthy point is that the reason for the terror and fear in their hearts is stated thus: بِما اَشْرَکُوا بِاللَّہِ ما لَمْ یُنَزِّلْ بِہِ سُلْطاناً, meaning, because they associated partners with God without any authority for many things. In reality, those foolish people who do not follow reason and proof, who make a mountain out of a molehill, and who consider stone and wood their deities, are incapable of facing the events of the time, because they [the events] are very great, and they tremble before them. Just as we see in today's world as well, great people of power get worried over a minor incident and consider a molehill a mountain, because they have not chosen a firm and strong support for their lives. وَ مَاْوہُمُ النَّارُ وَ بِئْسَ مَثْوَی الظَّالِمینَ۔ These individuals wrong themselves and society; therefore, for them, there is no refuge except the Fire (of Hell), and what an evil abode it is.

It is reported in many traditions that the Noble Prophet PBUH & His Pure Progeny would often say that among the special distinctions granted to him by God Almighty was the following: that God cast fear into the hearts of his enemies, and through this granted him victory. (For references, see Kitāb al‑Khiṣāl and Majmaʿ al‑Bayān.) This statement points to an important factor in achieving success in warfare, a factor that is particularly deserving of attention even in the contemporary age. The most decisive element of victory is the spirit and morale of the combatant. As powerful and influential as this factor is, neither numerical strength nor abundance of weapons and equipment can match its effectiveness. Islam strengthens the spirit of faith, nurtures a deep passion for striving in the path of God, instills a longing for the honor of martyrdom, and teaches trust and reliance upon the All‑Powerful God. Islam cultivates this spirit and motivation within its warriors in the most elevated and effective manner. In contrast, idolatrous polytheists—ensnared in superstition—relied upon lifeless, uncomprehending idols, possessed no belief in the Resurrection or life after death, and held minds polluted with futile and baseless notions. Consequently, their inner resolve was weak and feeble. The decisive factor behind the Muslims’ victory over them was precisely this spiritual and moral distinction.

See ayat 154 for tafseer.

See ayat 154 for tafseer.

After the events of the Battle of Uḥud, it became clear that the Muslims had initially fought with unity and remarkable courage and had quickly achieved victory, causing the enemy army to scatter and disperse. A wave of joy swept through the Muslim ranks. However, the disobedience of the archers stationed at the mountain pass of ʿAynayn under the leadership of ʿAbdullāh ibn Jubayr, their abandonment of this critical position, and their preoccupation—along with others—with collecting spoils of war completely reversed the course of events. As a result, the Muslim army suffered a devastating defeat. When the Muslims returned to Madinah after enduring heavy losses and the martyrdom of many companions, they began questioning one another: Had God not promised us victory and success? Why, then, were we defeated in this battle? The answer to this question is given in the foregoing verses, which clearly identify the causes of defeat. We now turn to a more detailed exposition of these verses. “وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُمْ بِإِذْنِهِ حَتَّىٰ إِذَا فَشِلْتُمْ …” (Explanatory note: “تَحُسُّونَهُمْ” derives from the root ḥ‑s, meaning to destroy someone’s faculties or to kill them—that is, you were striking them down. “إِذَا” here is not conditional, but temporal, meaning “when”.) In this sentence, God declares that His promise of victory was absolutely truthful. By God’s permission, the Muslims were victorious at the beginning of the battle, routing the enemy and scattering their forces. This promise of victory, however, was valid only so long as steadfastness, perseverance, and obedience to the Prophet PBUH & His Pure Progeny were maintained. The door to defeat opened the moment weakness and disobedience took hold. Thus, if some imagined that the promise of victory was unconditional, they were gravely mistaken. All divine promises of victory are conditional upon obedience to God’s commands. As for when this promise was given, two possibilities are mentioned by exegetes: (1) it refers to the general divine promises of victory previously given to the Muslims, or (2) it refers to a specific promise conveyed by the Prophet PBUH & His Pure Progeny before the Battle of Uḥud, which—being from God—counts as God’s promise. “وَتَنَازَعْتُمْ فِي الْأَمْرِ وَعَصَيْتُمْ مِنْ بَعْدِ مَا أَرَاكُمْ مَا تُحِبُّونَ” This refers directly to the archers stationed at the mountain pass. A dispute arose among them regarding whether to abandon their posts, and the majority chose disobedience. Thus, the Qur’an states that after you beheld the victory you longed for, you fell into rebellion and sin. In truth, you exerted the effort required to attain victory, but you failed to display the perseverance necessary to preserve victory. History repeatedly shows that safeguarding success is more difficult than achieving it. “مِنْكُمْ مَنْ يُرِيدُ الدُّنْيَا وَمِنْكُمْ مَنْ يُرِيدُ الْآخِرَةَ” At that moment, one group among you sought the world and rushed to collect spoils of war, while another group—among them ʿAbdullāh ibn Jubayr and the faithful archers who remained steadfast—sought the Hereafter and divine reward. “ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ” Here the situation was reversed: God turned victory into defeat in order to test you, warn you, and train you through trial. “وَلَقَدْ عَفَا عَنْكُمْ وَاللَّهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ” Despite your deserving punishment, God pardoned you, for He is abundant in grace toward the believers and does not withhold His favors from them. “إِذْ تُصْعِدُونَ وَلَا تَلْوُونَ عَلَىٰ أَحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ” (Explanatory note: “تُصْعِدُونَ” comes from iṣʿād, meaning to move away or ascend; it differs slightly from ṣaʿūd, which implies ascent alone. The usage here likely reflects that some fled by climbing the mountain while others scattered across the plain. “أُخْرَاكُمْ” here means “behind you”.) God now paints a vivid picture of the Muslim retreat at Uḥud: remember the moment when you fled in every direction, not even glancing back to see the condition of your fellow believers, while the Prophet PBUH & His Pure Progeny called out from behind you: “Come back to me, O servants of God! I am the Messenger of God!” Yet none heeded his call. “فَأَثَابَكُمْ غَمًّا بِغَمٍّ” Successive waves of grief descended upon you: grief at defeat, the martyrdom of leaders and brave soldiers, the suffering of the wounded, the rumor of the Prophet’s death, and finally the pain of seeing him wounded. All of this was the direct consequence of disobedience. “لِكَيْلَا تَحْزَنُوا عَلَىٰ مَا فَاتَكُمْ وَلَا مَا أَصَابَكُمْ” This succession of sorrows was meant to teach you not to grieve excessively over missed spoils, but rather to reflect upon the hardships and wounds you endured on the path to victory. “وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ” God was fully aware of your deeds—of those who obeyed sincerely, those who fought steadfastly, and those who fled. Therefore, no one should deceive himself or present claims contrary to what transpired at Uḥud. If you truly belong to the steadfast group, then give thanks to God; otherwise, repent sincerely from your sins.

“ثُمَّ أَنْزَلَ عَلَيْكُمْ مِنْ بَعْدِ الْغَمِّ أَمَنَةً نُعَاسًا …” (Explanatory note: “أَمَنَة” means security and tranquility, and “نُعَاس” denotes light sleep or drowsiness.) The night following the Battle of Uḥud was extremely painful and anxiety‑ridden. The Muslims feared that the victorious Quraysh forces might return toward Madinah, crush whatever remained of the Muslims’ defensive strength, and complete the annihilation. It is even possible that rumors of the enemy’s return reached them during the night. And it was beyond doubt that if the idol‑worshippers were to return, the most perilous stage of the conflict would begin. During this state of dread, the true warriors and those among the former fugitives who had repented and returned sincerely to God now placed their trust in divine grace and felt reassured by the promises of the Messenger of God PBUH & His Pure Progeny. In this atmosphere of fear, they fell into a light, calming sleep—despite being clad in armor and fully armed. Meanwhile, the hypocrites, the weak in faith, and the cowardly elements spent the entire night in anxiety and agitation, and unwillingly ended up standing guard over the true believers. Describing the condition of that night, the above verse states that after all the grief and sorrow of Uḥud, God sent down upon you security and serenity in the form of gentle sleep, which overcame a group among you. Yet there was another group who were concerned only with their own lives; they thought of nothing except saving themselves, and therefore they were deprived of rest and tranquillity. This is among the greatest fruits of faith: the true believer enjoys tranquility even in this world, whereas the disbeliever, the hypocrite, or the weak‑hearted person never truly tastes inner peace. The Qur’an then describes the thinking and speech of the hypocrites and those weak in faith, saying: “يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَاهِلِيَّةِ” They harbored false and ignorant assumptions about God—assumptions characteristic of the Age of Ignorance—and in their conversations they would say (either to themselves or to one another): “هَلْ لَنَا مِنَ الْأَمْرِ مِنْ شَيْءٍ” Is there any possibility, after such a distressing situation, that victory might still be granted to us?—meaning that victory now seemed extremely remote, if not impossible. The Qur’an responds to them: “قُلْ إِنَّ الْأَمْرَ كُلَّهُ لِلَّهِ” Say: yes indeed, all matters belong to God alone. If He wills, and if He deems you worthy, He grants victory. They were unwilling to articulate openly what they concealed in their hearts, fearing that they might be counted among the disbelievers: “يُخْفُونَ فِي أَنْفُسِهِمْ مَا لَا يُبْدُونَ لَكَ” As though they imagined that the defeat at Uḥud proved Islam to be false. Hence they said: “لَوْ كَانَ لَنَا مِنَ الْأَمْرِ شَيْءٌ مَا قُتِلْنَا هَاهُنَا” Had we truly been on the right path and destined for victory, so many of our people would not have been killed here. God replies by drawing attention to two fundamental truths. First, it is an illusion to think that one can escape death by fleeing the hardships of the battlefield. Those whose appointed time has arrived cannot evade death—even if they had remained in their homes, death would come to them on their beds: “قُلْ لَوْ كُنْتُمْ فِي بُيُوتِكُمْ لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ إِلَىٰ مَضَاجِعِهِمْ” In principle, when a community’s destiny is sealed because of its own negligence and weakness, death will ultimately overtake it. How much nobler it is to face death with honor in the field of jihād, responding bravely to the enemy’s blow, rather than meeting it in humiliation upon one’s bed. Second, such events must occur so that what lies hidden in people’s hearts may come to light; so that gradual moral training takes place; so that intentions are purified, faith solidified, and hearts cleansed: “وَلِيَبْتَلِيَ اللَّهُ مَا فِي صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِي قُلُوبِكُمْ” The verse concludes by stating: “وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ” God knows the secrets of hearts. Hence, He does not look only at outward actions, but wills also to test hearts themselves and cleanse them from every trace of polytheism, hypocrisy, doubt, and hesitation.

“إِنَّ الَّذِينَ تَوَلَّوْا مِنْكُمْ …” This verse also relates to the events of the Battle of Uḥud and, in reality, conveys another important truth to the Muslims: namely, that the lapses and slips caused by satanic whisperings are themselves the consequence of prior sins, which weaken the soul and thereby pave the way for further wrongdoing. In a heart that is truly pure and purified, satanic illusions and insinuations can never take hold. For this reason, God Almighty declares that those who turned back and fled from the battlefield at Uḥud were made to slip by Satan on account of certain sins they had previously committed. Yet God forgave them, for God is Most Forgiving and Forbearing. Through this experience, God tested them so that they might prepare themselves for future success by first purifying their hearts of sin. It is possible that the “sins” referred to here are their worldly inclinations, such as the rush to collect war booty, or disobedience of the Prophet’s PBUH & His Pure Progeny command during battle. It is also possible that the reference is to other sins committed prior to Uḥud, which had already weakened their spiritual strength and made them vulnerable at the critical moment. The great exegete, the late al‑Ṭabarsī, cites Abū al‑Qāsim al‑Balkhī under this verse, who states that on the day of Uḥud—apart from the Messenger of God PBUH & His Pure Progeny—only thirteen individuals did not flee. Of these, eight were from the Anṣār and five from the Muhājirūn. Among them, there is unanimous agreement regarding ʿAlī (ع) and Ṭalḥah, that they did not retreat; concerning the remaining names, however, historical reports differ.

See ayat 158 for tafseer.

See ayat 158 for tafseer.

“يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ …” The events of the Battle of Uḥud are of great significance for the Muslims from two distinct perspectives. First, this event faithfully mirrors the full range of circumstances and conditions of that period, revealing the true inner state of the Muslim community. It prompted believers to reflect upon themselves, to reform their conduct, and to strengthen their weaker aspects. For this reason, the Qur’an has presented this incident with exceptional care, repeatedly drawing educational lessons from it in both earlier and later verses. Second, this event became a tool of poisonous propaganda in the hands of enemies and hypocrites, who attempted to exploit it to demoralize the believers. Consequently, numerous Qur’anic verses were revealed to neutralize this danger, and the present verses belong precisely to this category. These verses address the believers directly in order to nullify the destructive schemes of the hypocrites and awaken the Muslim community, warning them not to behave like the disbelievers who say—when their brethren travel or go forth to fight and are killed—“If only they had remained with us, they would not have died or been killed.” Although such words are spoken in the guise of sympathy, believers are instructed to beware of this venomous rhetoric and refrain from adopting such language. “لِيَجْعَلَ اللَّهُ ذَٰلِكَ حَسْرَةً فِي قُلُوبِهِمْ” If believers were to succumb to such misleading talk and begin repeating it, their resolve would naturally weaken. They would refrain from marching toward the battlefield or traveling in the path of God, thereby enabling the hypocrites to achieve their objective. Instead, believers are commanded to move forward with strong determination toward jihād, so that such regret and frustration remain permanently entrenched in the hearts of the hypocrites. The Qur’an then offers three rational responses to these toxic claims: 1. Life and death, in every circumstance, are entirely within God’s power. Journeying or fighting does not alter the divine decree, and God is fully aware of all the deeds of His servants: “وَاللَّهُ يُحْيِي وَيُمِيتُ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ” 2. Even if one dies in the path of God—or is killed, as the hypocrites imagine that death comes sooner in such situations—there is no loss. God’s forgiveness and mercy are far superior to the wealth that believers or hypocrites accumulate in worldly life: “وَلَئِنْ قُتِلْتُمْ فِي سَبِيلِ اللَّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِنَ اللَّهِ وَرَحْمَةٌ خَيْرٌ مِمَّا يَجْمَعُونَ” In principle, these two things are not even comparable. However, since the hypocritical mindset preferred material wealth and a fleeting worldly existence over the honor of jihād and martyrdom, it was necessary to state explicitly that whatever material possessions the disbelievers hoard in their lust‑driven and worldly obsession are vastly inferior to the honor attained through dying in God’s path. 3. Death does not mean annihilation or extinction—as they fear—but rather represents a gateway into a vast and eternal life: “وَلَئِنْ مُتُّمْ أَوْ قُتِلْتُمْ لَإِلَى اللَّهِ تُحْشَرُونَ” A noteworthy point is that in these verses, death during travel is mentioned alongside martyrdom. This is because the journeys referred to were undertaken for the sake of God, such as traveling to the battlefield or for other Islamic missions like daʿwah. Travel in that era was fraught with hardship, danger, and disease; thus, dying during such journeys was not inferior to dying in active combat. Some exegetes have interpreted these journeys as commercial travel, but this meaning is far removed from the context. Commercial travel was a means of acquiring wealth, something for which disbelievers would hardly express regret. Moreover, such an interpretation would not account for the psychological impact intended here—namely, preventing post‑Uḥud demoralization among Muslims—nor would it generate lasting frustration among hypocrites. Hence, the travel mentioned here necessarily refers to journeys undertaken toward the battlefield or for other sacred Islamic purposes.

See ayat 160 for tafseer.

“فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ” Although this verse, in terms of its broader implications, lays down general principles concerning leadership and social conduct, its occasion of revelation is directly linked to the Battle of Uḥud. Those who had fled during the battle later gathered around the Prophet PBUH & His Pure Progeny in a state of remorse and regret and sought forgiveness. Thereupon, God Almighty revealed this verse, instructing the Prophet PBUH & His Pure Progeny to grant them general pardon. As soon as the verse was revealed, the Prophet PBUH & His Pure Progeny magnanimously forgave those who had repented of their mistakes. This verse draws attention to a great moral quality of the Messenger of God PBUH & His Pure Progeny: that by the mercy of the Lord of the worlds, he adopted a gentle and compassionate demeanor toward them. Had he been harsh, ill‑tempered, or hard‑hearted, and had he failed to demonstrate kindness and grace in practice, they would certainly have dispersed from around him. The term “فَظّ” in Arabic refers to a person whose speech is coarse and harsh, while “غَلِيظَ الْقَلْبِ” describes one who is hard‑hearted and incapable of manifesting compassion and tenderness in action. Thus, both expressions convey severity, but the former applies primarily to harshness in speech, while the latter denotes hardness in conduct and temperament. In this way, God highlights the complete gentleness and mercy of the Prophet PBUH & His Pure Progeny toward the ignorant and the erring. “فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ” God then commands: pardon their shortcomings, encompass them within your sphere of forgiveness, and seek forgiveness for them on account of the disloyalties they displayed and the pain they inflicted upon you during the battle. In effect, God is saying: what pertains to your personal right—pardon that yourself; and what pertains to My right—I will pardon it, provided you seek forgiveness for them. In obedience to this divine command, the Prophet PBUH & His Pure Progeny granted general amnesty to all of them. Clearly, this was a most appropriate and critical moment for such forgiveness. Had the Prophet PBUH & His Pure Progeny not acted with clemency, the social atmosphere would have been ripe for fragmentation and dispersal. These were people who had just endured a severe defeat, lost many martyrs, and suffered numerous wounds—even though these hardships had arisen from their own errors. Such people were in dire need of compassion, reassurance, and emotional healing, so that balm might be placed upon their wounded hearts and bodies, enabling them to recover and prepare themselves for future trials and struggles. This verse thus points to an indispensable quality of leadership: the ability to forgive those who err, to adopt gentleness, and to deal with repentant individuals through kindness and mercy. It is evident that a leader who is harsh in temperament, ill‑natured, and devoid of compassion and empathy will very quickly fail in implementing his programs; people will scatter from around him, and he will be unable to discharge the responsibilities of leadership effectively. For this reason, in the Short Sayings (Kalimat Qiṣār) of Nahj al‑Balāghah, Imam ʿAlī (ع) is reported to have said: “آلَةُ الرِّيَاسَةِ سَعَةُ الصَّدْرِ” The instrument of leadership is breadth of heart.

“وَشَاوِرْهُمْ فِي الْأَمْرِ” After granting general pardon and restoring the wounded morale of the believers—reviving their personalities and re‑energizing them intellectually and spiritually—the command is now issued that the Prophet PBUH & His Pure Progeny should consult with the Muslims in various affairs, seek their opinions, and listen to their viewpoints. This instruction was given because the Messenger of God PBUH & His Pure Progeny had, at the outset of the Battle of Uḥud, consulted the Muslims on several matters, including how the enemy should be confronted. The majority at that time were of the opinion that the encampment and defensive position should be established at the foothills of Mount Uḥud. As history has shown, the outcome of adopting this viewpoint was not entirely favorable. Consequently, a general sentiment arose that perhaps the Prophet PBUH & His Pure Progeny should no longer consult the Muslims in the future. The Qur’an responds decisively to this line of thinking and commands that consultation should still continue, even if their advice had not proven beneficial on some occasions. The reason is that, overall, the benefits of consultation outweigh its disadvantages. Moreover, its advantages in personal and collective education, in nurturing responsibility, confidence, maturity, and communal participation, far exceed any harm that might arise from occasional errors in judgment. This raises an important question: in which matters did the Prophet PBUH & His Pure Progeny consult others? Although the word “الأمر” in the verse “شَاوِرْهُمْ فِي الْأَمْرِ” carries a broad meaning that could encompass all types of affairs, it is clear and undisputed that the Prophet PBUH & His Pure Progeny did not consult others regarding divine legislation. Matters of law and divine command were governed exclusively by revelation and were not subject to consultation. Therefore, the scope of consultation was limited to the means, methods, and practical implementation of divine commands. In other words, the Prophet PBUH & His Pure Progeny sought advice regarding the execution of laws, not their legislation. This explains why, whenever the Prophet PBUH & His Pure Progeny presented a plan to the Muslims, they would sometimes ask: Is this a divine command in which no opinion may be expressed, or is it a matter related to implementation where we may offer our views? If it was the latter, they would present their opinions; otherwise, they would submit without debate. A well‑known historical example of this occurred during the Battle of Badr. When the Muslims initially camped at a certain location in accordance with the Prophet’s PBUH & His Pure Progeny decision, one of the Companions, Ḥubāb ibn al‑Munḏir, respectfully asked whether this position had been designated by divine command or was simply a matter of strategic judgment. When the Prophet PBUH & His Pure Progeny clarified that no explicit revelation dictated the location, Ḥubāb presented several strategic reasons explaining why the site was suboptimal and suggested relocating closer to the water source. The Prophet PBUH & His Pure Progeny approved this opinion and acted upon it. (Reported in Tafsīr al‑Manār, vol. 4, p. 100.) (Although, from a methodological standpoint, this particular report raises certain questions—which some scholars have noted—its underlying lesson concerning consultation remains valid.)

Consultation (shūrā) holds a position of great importance in Islam. Although the Messenger of God PBUH & His Pure Progeny—independently of divine revelation—possessed such intellectual power and clarity of judgment that he had no personal need for consultation, he nevertheless consistently practiced consultation in matters other than legislation. This was done deliberately in order to demonstrate its importance to the Muslim community, to cultivate their intellectual capacity and sound judgment, and to nurture their sense of responsibility. In particular, he honored people of insight, and at times even preferred their opinions—as seen, for example, in the incident mentioned during the discussion of the Battle of Uḥud. It may confidently be said that one of the major secrets of the Prophet’s PBUH & His Pure Progeny success in implementing the Islamic program was precisely this method of consultation. As a general principle, people who conduct their important affairs through mutual counsel—especially after careful deliberation by those knowledgeable in the relevant fields—are far less likely to fall into grave and painful errors than those who consider themselves independent of others’ advice, regardless of how intellectually gifted they may be. Moreover, dismissing consultation diminishes a leader’s credibility among the masses, restricts the spread of ideas, suppresses latent talents, and ultimately squanders a nation’s most valuable asset—its human potential. An additional benefit of consultation is that when a collective decision leads to success, others do not view that success with envy, because they perceive it as their own achievement. Conversely, if the outcome is failure, the leader does not become the target of bitter reproach, since people rarely object to the consequences of a decision in which they themselves took part; rather, they tend to respond with sympathy and concern. Another major advantage of consultation is that it allows a person to recognize the true worth of others, to discern loyalty and hostility, and to gain deeper understanding of people—an essential factor in achieving success through effective relationships and awareness of one’s social environment. Islamic traditions place strong emphasis on consultation. In one hadith, the Messenger of God PBUH & His Pure Progeny said: “ما شقي عبد قط بمشورة ولا سعد باستغناء رأي” No servant has ever become miserable through consultation, nor happy through self‑sufficient opinion. (Reported in Tafsīr Abū al‑Fatūḥ al‑Rāzī) Imam ʿAlī (ع) stated: “من استبد برأيه هلك، ومن شاور الرجال شاركهم في عقولهم” Whoever acts by authoritarian opinion is destroyed, and whoever consults others shares in their intellects. (Reported in Nahj al‑Balāgha) The Messenger of God PBUH & His Pure Progeny also said in another narration: “إذا كان أمراؤكم خياركم، وأغنياؤكم سمحاءكم، وأمركم شورى بينكم، فظهر الأرض خير لكم من بطنها، وإذا كان أمراؤكم شراركم، وأغنياؤكم بخلاءكم، ولم يكن أمركم شورى بينكم، فبطن الأرض خير لكم من ظهرها” When your rulers are virtuous, your wealthy are generous, and your affairs are conducted by consultation among you, then the surface of the earth is better for you than its depths. But when your rulers are corrupt, your wealthy are miserly, and your affairs are not conducted through consultation, then the depths of the earth are better for you than its surface. (Reported in Tafsīr Abū al‑Fatūḥ al‑Rāzī) At the same time, it is clear that consultation should not be sought from everyone indiscriminately. Certain personal deficiencies can render some forms of advice harmful and lead to stagnation or disaster. In this regard, Imam ʿAlī (ع) warned against consulting three types of people: The miser, for he will discourage generosity and frighten you with poverty: “لا تدخلن في مشورتك بخيلاً يعدل بك عن الفضل ويعدك الفقر” (Reported in Nahj al‑Balāgha, letter to Mālik al‑Ashtar) The coward, for he will weaken your resolve and prevent you from undertaking important tasks: “ولا جبانًا يضعفك عن الأمور” (Reported in Tafsīr Abū al‑Fatūḥ al‑Rāzī) The greedy person, for he will beautify injustice for you in pursuit of wealth: “ولا حريصًا يزين لك الشره بالجور” Thus, consultation in Islam is not merely a procedural tool, but a profound ethical and civilizational principle—one that strengthens leadership, preserves unity, refines judgment, and safeguards communities from moral and strategic collapse.

Just as Islam places strong emphasis on consultation, it likewise lays down clear ethical obligations for those from whom advice is sought. Among these is that the adviser must never abandon sincerity and goodwill. Betrayal in counsel is regarded as a major sin, to the extent that this obligation extends even to non‑Muslims: if they seek advice, one must not deceive them in any way and must offer the opinion that is genuinely correct. In the Risālat al‑Ḥuqūq (Treatise on Rights) attributed to Imam Zayn al‑ʿĀbidīn (ع), he states: “وَحَقُّ الْمُسْتَشِيرِ إِنْ عَلِمْتَ لَهُ رَأْيًا أَشَرْتَ عَلَيْهِ، وَإِنْ لَمْ تَعْلَمْ أَرْشَدْتَهُ إِلَىٰ مَنْ يَعْلَمُ، وَحَقُّ الْمُشِيرِ عَلَيْكَ أَنْ لَا تَتَّهِمَهُ فِيمَا لَا يُوَافِقُك مِنْ رَأْيِهِ.” The right of the one who seeks advice from you is that if you possess an opinion regarding the matter, you should convey it to him; and if you lack knowledge concerning it, you should guide him to someone who does know. And the right of the adviser over you is that you must not accuse him (of ill intent) in cases where his opinion does not conform to your own. (Reported in Tafsīr Nūr al‑Thaqalayn, vol. 1, p. 405)

Sunni exegetes, in their commentaries on the above verse, often refer to the six‑member consultative council that ʿUmar ibn al‑Khaṭṭāb is said to have constituted for the selection of the third caliph. They attempt to apply this verse and the entirety of the narrated traditions on consultation (shūrā) to that historical event. Although this subject has been discussed extensively in works of theology and doctrine, a few essential points may be noted here. First, the appointment of an Imam or successor to the Prophet PBUH & His Pure Progeny must take place solely by divine command. This is because, like the Prophet PBUH & His Pure Progeny himself, the Imam must possess ʿiṣmah (infallibility) and other fundamental perfections whose full reality is known only to God. In other words, just as a Prophet cannot be chosen by consultation, the selection of an Imam through consultative means is likewise impossible. Second, the aforementioned council of six did not, in any meaningful sense, fulfill the essential conditions of genuine consultation. If the aim was to consult the entire Muslim community, then restricting the process to only six individuals is inexplicable. If, instead, the intention was to consult the most insightful and knowledgeable members of the community, then such individuals were by no means limited to those six. Eminent figures such as Salman al‑Fārisi—who was himself an adviser to the Prophet PBUH & His Pure Progeny—along with Abū Dharr, Miqdād, Ibn ʿAbbās, and others of similar stature, were conspicuously excluded. Under these circumstances, the so‑called shūrā appears less like a genuine consultative body and more like a political maneuver. Even if the objective was to convene individuals of influence whose decision others would accept, the composition of the council remains flawed, as several prominent leaders were not included—such as Saʿd ibn ʿUbādah, the chief of the Anṣār, and Abū Dharr al‑Ghifārī, a leading figure of the Ghifār tribe, among others. Third, it is well known that extremely severe and coercive conditions were attached to this council, including explicit threats of death against dissenting members. Such measures are entirely incompatible with the principles and ethics of consultation in Islam, where free deliberation, sincerity, and moral responsibility form the very foundation of shūrā.

“فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ” Just as Islam places strong emphasis on gentleness, patience, and consultation during the stage of deliberation, it demands firm resolve and decisiveness once a course of action has been determined. After thorough consultation, one must distance oneself from hesitation and conflicting opinions and move forward with a clear, determined will. It is precisely this decisive resolve that the Qur’an refers to here as ʿazm. A noteworthy point in this verse is the deliberate shift in grammatical number. Earlier, the Qur’an uses the plural command: “وَشَاوِرْهُمْ” — consult them, but when it comes to the final decision, it states: “فَإِذَا عَزَمْتَ” — when you have resolved, in the singular. This distinction highlights an important principle of leadership and governance: Deliberation and investigation of various aspects of collective matters should be carried out jointly and communally. However, implementation must proceed under a single, unified resolve. If multiple authorities attempt to execute a program independently, chaos and failure inevitably follow. This is why, even in modern systems, consultation is often collective, while execution is centralized and coordinated under a single authority or leadership structure. A second crucial point in the verse is the command to place trust in God after making a firm decision. This ensures that, even after arranging all available means and resources, reliance on God’s infinite power is not neglected. Importantly, توكُّل (tawakkul) does not mean abandoning the material causes and means that God Himself has placed at humanity’s disposal. The Prophet PBUH & His Pure Progeny clearly illustrated this balance in a well‑known incident: an Arab once left his camel untied, believing this to be an act of trust in God. The Prophet PBUH & His Pure Progeny said to him: “اِعْقِلْهَا وَتَوَكَّلْ” Tie it first, then place your trust in God. Thus, the verse teaches that one must not confine reliance solely to personal ability or the physical framework of the material world, but rather keep one’s gaze fixed on divine support and mercy. This spiritual orientation grants a person inner peace, reassurance, confidence, and immense moral strength, all of which are especially vital during times of crisis and hardship. A more detailed exposition of the relationship between tawakkul and the use of worldly means will, God willing, be presented later under the discussion of Sūrat al‑Ṭalāq, verse 3: “وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا” “إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ” The concluding clause of the verse affirms that believers must place their trust solely in God, for God loves those who rely on Him. Implicit in this statement is another important lesson: true tawakkul comes only after sincere consultation and full utilization of all permissible means available to human effort.

“إِنْ يَنْصُرْكُمُ اللَّهُ فَلَا غَالِبَ لَكُمْ وَإِنْ يَخْذُلْكُمْ فَمَنْ ذَا الَّذِي يَنْصُرُكُمْ مِنْ بَعْدِهِ ۗ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ” This verse completes and reinforces the meaning of the preceding one and articulates a fundamental principle regarding trust in God (tawakkul). The point emphasized here is that God’s power surpasses all powers; therefore, when He grants support, no force can ever prevail against those He supports. Conversely, if divine assistance is withdrawn, no power whatsoever can compensate for that loss or offer effective help thereafter. Accordingly, believers are urged to rely upon the ultimate source of victory, rather than becoming overly dependent upon visible means, numerical strength, or material advantages. Even when all outward resources appear favorable, true strength lies in recognizing that success flows from God alone and that all causes derive their effectiveness from His will. While the preceding verse addressed the Prophet PBUH & His Pure Progeny directly—commanding him, after consultation and firm resolve, to place his trust in God—this verse broadens the address to all believers. For this reason, it concludes with the general instruction: “وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ” That is, it is upon God alone that the believers must place their trust. Believers are thus instructed to follow the same path as the Messenger PBUH & His Pure Progeny: thoughtful consultation, decisive action, and unwavering reliance upon God. It is, of course, self‑evident that God’s support is neither arbitrary nor unconditional. Divine aid is granted in accordance with worthiness, sincerity, and preparation. Those who violate God’s commands, neglect the provision of spiritual and material readiness, or act with hesitation and impure intention cannot expect divine assistance. By contrast, those who rise with pure intention, firm determination, and disciplined unity—and who employ all legitimate and available means in confronting their adversaries—are precisely those over whom the hand of divine support extends. Thus, this verse establishes a balanced worldview: neither fatalistic passivity nor arrogant self‑reliance, but active effort grounded in faith, responsibility, and trust in God’s supreme authority.

“وَمَا كَانَ لِنَبِيٍّ أَنْ يَغُلَّ” Given that this verse appears immediately after the verses concerning the Battle of Uḥud, and in light of the historical reports transmitted by early exegetes, it is clear that this verse was revealed in response to certain baseless pretexts and justifications offered by some of the soldiers at Uḥud. The explanation is as follows: when some of the archers at Mount ʿAynayn intended to abandon their crucial position in order to gather spoils of war, their commander ordered them to remain at their post. He reassured them that the Messenger of God PBUH & His Pure Progeny would never deprive them of their rightful share in the distribution of the booty. However, in order to conceal their true motive—worldly attachment—they claimed: We fear that the Prophet PBUH & His Pure Progeny might overlook us in the division of the spoils, so we must secure our share ourselves. Saying this, they abandoned their position, rushed to collect the booty, and thereby triggered the tragic events whose consequences have already been detailed. In response to this line of reasoning, the Qur’an declares: “وَمَا كَانَ لِنَبِيٍّ أَنْ يَغُلَّ” Do you suppose that the Prophet PBUH & His Pure Progeny could betray you? It is impossible for any prophet to commit betrayal. (Explanatory note: the term “يَغُلَّ” is derived from “غلول”, meaning betrayal. The original meaning of “غلل” is water seeping slowly and secretly to the roots of trees. Since betrayal occurs secretly and gradually, it came to be expressed by this term. Likewise, the internal burning of thirst is called “غليل” for the same reason.) Through this statement, God emphatically declares the sanctity of the prophetic station, affirming that all prophets are completely free from any form of betrayal. Betrayal is fundamentally incompatible with prophethood; for if a prophet were capable of treachery, then trust in the transmission of revelation and divine commandments would be utterly impossible. It is self‑evident that this verse negates all forms of betrayal on the part of the prophets—whether in distributing spoils of war, safeguarding people’s trusts, or in receiving and conveying divine revelation. It is indeed astonishing that someone who recognizes the Prophet PBUH & His Pure Progeny as trustworthy in matters of divine revelation could even imagine—God forbid—that he would act unjustly or deceitfully in worldly matters such as the distribution of war booty. That said, betrayal is forbidden for everyone, whether prophet or non‑prophet. However, since the false accusations in the context of Uḥud were directed at the Prophet PBUH & His Pure Progeny, the verse begins by affirming the innocence of prophets, and then expands the principle universally: “وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ” Whoever commits betrayal will come on the Day of Resurrection carrying that with which he betrayed—or bearing its burden as clear evidence against himself—thus standing exposed and disgraced before all. Some exegetes have suggested that this “carrying” signifies the burden of accountability rather than the physical object itself. However, considering the Qur’anic doctrine of the embodiment of deeds in the Hereafter, such an interpretation is unnecessary. The apparent meaning of the verse stands: the very objects of betrayal will appear with the betrayer as manifest evidence. The verse continues: “ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ” Thereafter, every soul shall be given in full what it has earned; each person will encounter his deeds themselves—good or bad—and thus no injustice will be done to anyone. The profound impact of this verse, along with the traditions condemning any suspicion of betrayal by the Prophet PBUH & His Pure Progeny, produced remarkable ethical discipline within the early Muslim community. Even the smallest acts of dishonesty became unthinkable—especially in matters of public wealth and war booty. Valuable spoils that were small in size yet easy to conceal were nevertheless delivered intact to the Prophet PBUH & His Pure Progeny and later to legitimate authorities, without any misappropriation. Observers found this behavior astonishing—particularly considering that these were the same Arabs of the pre‑Islamic era, once notorious for plunder and lawlessness, who had now reached this extraordinary level of moral refinement through Islamic teaching. It was as though they visually perceived the Day of Resurrection, imagining themselves standing before God burdened with proof of betrayal upon their shoulders. Such faith awakened their conscience to such an extent that even the thought of treachery was abandoned. Al‑Ṭabarī narrates in his History: When the Muslims entered al‑Madāʾin and were collecting spoils of war, one Muslim brought forward a remarkably valuable item and presented it to the collectors. They were astonished and said: We have never seen anything this valuable before. They asked him whether he had taken anything from it. He replied: By God, had it not been for God, I would never have brought it to you. Recognizing his spiritual stature, they asked him to identify himself. He responded: By God, I will not tell you who I am, lest you praise me. I seek no praise from people; I thank God and am content with His reward. (Reported in Tārīkh al‑Ṭabarī, vol. 4, p. 16)

See ayat 163 for tafseer.

“أَفَمَنِ اتَّبَعَ رِضْوَانَ اللَّهِ …” In the preceding verses, various aspects and consequences of the Battle of Uḥud have already been discussed. Attention now turns to the hypocrites and those Muslims of weak faith who, by following the hypocrites, did not take part in the battlefield. According to historical reports, when the Messenger of God PBUH & His Pure Progeny issued the command to march for the Battle of Uḥud, a group of hypocrites refrained from joining, using the pretext that—according to their claim—they were not convinced that an actual battle would take place. A number of Muslims with weak faith were also influenced by them and remained behind. The verse under discussion clarifies this very condition and declares: Are those who follow the pleasure of God equal to those who return having incurred God’s wrath—whose abode is Hell, and whose end is evil and painful? Thereafter, the Qur’an states: “هُمْ دَرَجَاتٌ عِنْدَ اللَّهِ” That is, every person possesses a particular rank and standing before God. This points to the reality that not only are the indulgent hypocrites and the striving believers fundamentally different, but that even within each of the two camps there exist varying degrees. Between sacrifice and self‑giving on one side, and hypocrisy and hostility to truth on the other, there is a continuous spectrum of ranks, beginning from the lowest level and extending beyond ordinary imagination. It is noteworthy that in one narration attributed to Imam ʿAlī ibn Mūsā al‑Riḍā (ع), he is reported to have said: Between each rank there is a distance equal to that between the heaven and the earth. (Reported in Tafsīr Nūr al‑Thaqalayn, vol. 1, p. 406) Another narration states: The people of Paradise who dwell in the highest ranks will be visible to the others just as a star is seen in the sky. (Reported in Tafsīr Majmaʿ al‑Bayān, under this verse) It should be noted here that in Arabic usage, “درجہ” (darajah) is generally applied to levels or steps by which one ascends upward, whereas “درك” (darak) is used for descending levels. Hence, in Sūrat al‑Baqarah (2:253), regarding the prophets, it is stated: “وَرَفَعَ بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ” While in Sūrat al‑Nisāʾ (4:145), concerning the hypocrites, it is said: “إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ” However, in the present verse—since both groups are being discussed together—the expression appropriate to the believers is adopted, and the word “درجات” is used. In Arabic rhetoric, this stylistic dominance of one category over another is termed taghlīb. The verse concludes by declaring: “وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ” God sees all that they do and possesses full knowledge of the degree to which each individual deserves rank and status, in accordance with their intention, faith, and actions.

In the Noble Qur’an, religious, moral, and social truths are often presented in the form of questions, with both alternatives placed before the listener, so that he may choose one through the exercise of reason and reflection. This method—which may be described as indirect instruction—is highly effective in moral and educational training, because people naturally attach the greatest value to ideas they arrive at through their own thinking. When an issue is presented in a rigid, definitive form, a person may sometimes resist it, viewing it as an external or imposed idea. But when the same issue is framed as a question, and the answer emerges from one’s own conscience and inner awareness, it is perceived as one’s own conclusion, familiar and self‑generated. As a result, resistance fades, and acceptance comes naturally. This pedagogical method is especially effective with stubborn individuals and children. The Qur’an employs this technique extensively. A few illustrative examples are as follows: “هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ” Are those who know equal to those who do not know? (al‑Zumar 9) “قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ ۚ أَفَلَا تَتَفَكَّرُونَ” Say: Are the blind and the seeing equal? Do you not reflect? (al‑Anʿām 50) “قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ أَمْ هَلْ تَسْتَوِي الظُّلُمَاتُ وَالنُّورُ” Say: Are the blind and the seeing equal? Or are darkness and light equal? (al‑Raʿd 16) Through such questioning, the Qur’an awakens human intellect, stimulates inner judgment, and gently leads the mind toward truth—without coercion, confrontation, or imposition.

“لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ” This verse speaks about the greatest of all divine blessings—namely, the mission (baʿthat) of the Prophet of Islam PBUH & His Pure Progeny. In reality, it serves as a response to the questions that were arising in the hearts of newly formed believers after the Battle of Uḥud—questions such as: Why were we subjected to such hardships and suffering? The Qur’an replies to them: if you have endured losses on this path, do not forget that God has bestowed upon you an immense and incomparable blessing. He has sent among you a Messenger who nurtures and educates you, protects you from manifest deviations, and leads you out of clear misguidance. Whatever effort you make, and whatever price you pay, in safeguarding this blessing is insignificant in comparison to its value. It is noteworthy that the verse begins with the phrase “لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ”—“God has conferred a great favor upon the believers.” At first glance, the use of the word “مَنَّ” (mann) may appear problematic; however, when its original meaning is examined, the matter becomes fully clear. Rāghib al‑Iṣfahānī explains in al‑Mufradāt that the term derives from “مَنّ”, meaning the stones by which heavy objects are weighed. Consequently, any great, weighty, and tangible favor is appropriately described as mann. When a person grants a transformative and substantial blessing, describing it as mann is both fitting and proper. What is reprehensible and blameworthy is not mann itself, but boasting verbally about a minor favor and exaggerating it in speech. Hence, mentioning a great divine blessing—such as prophethood—is entirely appropriate. This naturally raises a question: why does the verse mention only the believers, when the Prophet PBUH & His Pure Progeny was sent for the guidance of all humanity? The answer lies in impact and receptivity. Although the Prophet’s mission is universal, only the believers truly benefit from this blessing in practice, internalizing it and making it their own. The verse then highlights another defining quality of the Messenger PBUH & His Pure Progeny: that he was sent from among themselves—“مِنْ أَنْفُسِهِمْ”—not from the angels or another order of creation. This was so that he could fully understand human needs, experience human sorrow and joy, and directly engage with the realities of human life. His own lived experience became an inseparable part of his educational mission. Indeed, one of the most effective components of prophetic training lies not merely in speech, but in practical example. Actions teach more powerfully than words—and such teaching is only possible when the teacher shares the same physical, psychological, and spiritual constitution as the learners. Had the prophets been angels, people could rightly object: Do they refrain from sin because they are free of human passions, instincts, and desires? In such a case, their practical example would lose all educational force. For this reason, prophets were deliberately chosen from among humans—possessing the same needs, instincts, and challenges—so that they might serve as authentic models of conduct. “يَتْلُوا عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ” The verse then outlines three central components of the prophetic mission: Recitation of divine signs – The Prophet PBUH & His Pure Progeny reads God’s verses to them, awakening their ears, minds, and hearts to divine realities. Teaching – He conveys meanings and truths, enabling these realities to penetrate deeply into their souls. Purification (تزكية) – He cultivates moral and human virtues, refining character and nurturing spiritual growth. Although, in the natural sequence of learning, teaching often precedes moral refinement, تزكية is mentioned here before teaching. This suggests that purification—particularly from polytheism, false beliefs, and corrupt character traits—is a prerequisite for truly benefitting from divine knowledge and wisdom. Just as a tablet must be cleansed of old, ugly markings before beautiful inscriptions can be written upon it, so too must the human heart be cleansed of spiritual impurities before it becomes receptive to the Book of God and authentic wisdom. Hence, purification is placed before instruction in these lofty truths. “وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ” The greatness of a blessing becomes most apparent when one compares the state before and after receiving it. This clause urges believers to reflect on their previous condition: where they once stood, and where they have now arrived. The Qur’an describes the pre‑Islamic state as “ضَلَالٍ مُبِينٍ”—clear and manifest misguidance. Misguidance itself may have degrees: some deviations are subtle and difficult to recognize, while others are so blatant that even minimal reason can detect them. At the time of the Prophet’s PBUH & His Pure Progeny mission—especially in the Arabian Peninsula—the world was immersed in unmistakable misguidance. Illicit practices, injustice, ignorance, and manifold spiritual corruptions permeated society. This condition was not hidden from anyone; it was openly evident. Against this dark backdrop, the blessing of prophetic guidance shines all the more brilliantly.

In this verse, the Battle of Uḥud is examined from yet another angle. The background is that some Muslims were deeply distressed and repeatedly voiced their anxiety over the painful outcome of the battle. In response, God Almighty, in the above verse, draws their attention to three fundamental points: 1. Do not judge matters by a single encounter You should not become overwhelmed by the outcome of one battle alone, but rather compare all your encounters with the enemy. If adversity struck you in this battle, remember that in another battlefield—Badr—you had inflicted double that loss upon the enemy. They killed seventy of your men at Uḥud, but none of you were taken captive, whereas at Badr you killed seventy of their men and captured another seventy. This meaning is expressed in the verse: “أَوَلَمَّا أَصَابَتْكُمْ مُصِيبَةٌ قَدْ أَصَبْتُمْ مِثْلَيْهَا …” That is, when an affliction befell you, while you had already inflicted double that upon your enemy. In fact, the phrase “قَدْ أَصَبْتُمْ مِثْلَيْهَا” is itself the answer to the question raised earlier in the verse. 2. The cause of defeat came from within yourselves You asked, “From where did this calamity come upon us?” — “قُلْتُمْ أَنَّىٰ هَٰذَا” But the Qur’an commands the Prophet PBUH & His Pure Progeny to reply: “قُلْ هُوَ مِنْ عِنْدِ أَنْفُسِكُمْ” Say: It is from yourselves. That is, the causes of defeat must be sought within your own actions, not outside. You were the ones who, in disobedience to the Prophet’s command, abandoned the sensitive position at Mount ʿAynayn. You were the ones who began collecting spoils of war before the battle had conclusively ended. And you were the ones who fled the battlefield when the enemy launched a renewed attack. These very shortcomings and lapses became the direct cause of defeat and the martyrdom of so many believers. 3. Do not despair of the future You should not now fall into despair, for God is fully capable of all things. If you compensate for your weaknesses and rectify your failings, divine support will once again be with you: “إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ” God’s power encompasses everything, and the door of victory is never closed to those who reform themselves and return with insight, discipline, and obedience.

See ayat 167 for tafseer.

In the verse under discussion, the Battle of Uḥud is examined from yet another perspective. Its purpose is to remind the believers that any calamity—such as what occurred at Uḥud—has two fundamental dimensions: first, it is not without cause; and second, it serves as a means of trial and discernment. For this very reason, the verse speaks of separating the ranks of the true believers from those of the hypocrites and weak‑hearted individuals. Accordingly, the verse begins: “وَمَا أَصَابَكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ فَبِإِذْنِ اللَّهِ …” That is, whatever befell you on the day the two forces met—when the Muslims confronted the idol‑worshippers at Uḥud—occurred by God’s permission, in accordance with His will and decree. In the broader framework of divine law, every event has a cause; fundamentally, this world operates on the principle of cause and effect, which is a fixed and enduring rule. According to this law, any army that becomes negligent on the battlefield, succumbs to greed for wealth and spoils, and disregards the commands of its compassionate and wise leader is bound to suffer defeat. Thus, the phrase “by God’s permission” refers to God’s will as manifested through this universal law of causality, which governs the order of creation. In the second part of the verse, it is stated: “وَلِيَعْلَمَ الْمُؤْمِنِينَ وَلِيَعْلَمَ الَّذِينَ نَافَقُوا …” One objective of this battle was to distinguish the believers from the hypocrites, and to make evident the difference between those firm in faith and those weak in belief. During the events of Uḥud, three distinct groups among the Muslims emerged clearly: A small group who remained steadfast to the very end, holding their ground against the overwhelming enemy forces. Some of them attained martyrdom, while others were severely wounded. A second group whose hearts were overtaken by fear and uncertainty; they failed to persevere and eventually fled the battlefield. A third group—the hypocrites—who withdrew even before battle commenced. They turned back on the road, fabricated various excuses, and returned to Madinah. This group consisted of ʿAbdullāh ibn Ubayy ibn Salūl and approximately three hundred of his followers. Had a severe confrontation such as Uḥud not occurred, these groups would never have been clearly distinguished from one another. Despite their differing inner dispositions, all might have appeared outwardly similar, and anyone could have claimed to be among the most sincere believers. In essence, the verse points to two realities: first, the efficient cause of the defeat at Uḥud, and second, its final purpose and ultimate outcome. It is also important to observe that the verse says: “لِيَعْلَمَ الَّذِينَ نَافَقُوا” (so that those who practiced hypocrisy may be known) and not: “لِيَعْلَمَ الْمُنَافِقِينَ” (so that the hypocrites may be known). In other words, hypocrisy is mentioned here as an act rather than a fixed trait. This distinction indicates that hypocrisy had not yet become a permanent attribute in all of them. Indeed, Islamic history records that some of these individuals later repented and joined the ranks of the sincere believers. The Qur’an then recounts the dialogue that took place before the battle between the believers and the hypocrites: “وَقِيلَ لَهُمْ تَعَالَوْا قَاتِلُوا فِي سَبِيلِ اللَّهِ أَوِ ادْفَعُوا” When a believer—reported by Ibn ʿAbbās to be ʿAbdullāh ibn ʿUmar ibn Ḥizām—saw that ʿAbdullāh ibn Ubayy ibn Salūl and his companions had firmly resolved to separate from the Muslim army and return to Madinah, he said to them: Come and fight in the path of God; or at the very least, defend yourselves—your homeland, your people, and your tribe. In response, they put forward a hollow excuse, saying: “لَوْ نَعْلَمُ قِتَالًا لَاتَّبَعْنَاكُمْ” If we had known that fighting would take place, we would surely have followed you. They meant that they believed the matter would end without actual warfare or bloodshed. According to another interpretation, the hypocrites were implying: Had we truly regarded this as real warfare, we would have joined you; but in our view, this is nothing but a form of self‑destruction, considering the perceived imbalance between the Muslim army and the enemy, together with the allegedly unsuitable location of the Muslim camp. In any case, such statements carried no real weight; they were merely pretexts. The outbreak of battle was certain, and at the beginning the Muslims had in fact been victorious. If defeat later occurred, it was the result of their own errors and disobedience, not of any miscalculation about whether war would take place. Therefore, God declares: “هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَانِ” On that day, they were closer to disbelief than to faith. This statement also indicates that faith and disbelief have degrees, shaped not only by belief but also by conduct. The verse continues: “يَقُولُونَ بِأَفْوَاهِهِمْ مَا لَيْسَ فِي قُلُوبِهِمْ” They spoke with their tongues what was not in their hearts; their words bore no resemblance to their true intentions. Whether by insisting that the battle should have been fought inside Madinah, or by fear of the enemy, or by their detachment from Islam itself, they refrained from participating in the struggle. The verse concludes: “وَاللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ” God is fully aware of what the hypocrites conceal. He exposes their true motives in this world—lifting the veil from their intentions so that the believers may recognize them—and in the Hereafter He will call them to full account.

The hypocrites themselves stayed away from the Battle of Uhud and kept discouraging others. Then, when the mujahideen returned, they began to reproach them, saying, "If you had listened to us, your men would not have been killed." In the verse mentioned above, the Quran responds to this baseless statement of theirs and says: الَّذینَ قالُوا لِإِخْوانِہِمْ وَ قَعَدُوا... meaning, those who stayed away from the battle and said to their brothers, "If they had obeyed us, they would not have been killed." Say to them: If you can foresee future events, then ward off death from yourselves, if you are truthful. Meaning, in reality, your claim is that you have knowledge of the unseen and are aware of future events. A person making such a claim should then be able to foresee the causes and factors of death and render them ineffective. Do you have this power and ability? Furthermore, if you are not killed in the field of jihad and the path of honor, will you then attain eternal life, and can you keep death away from yourselves forever? When you cannot abolish the established law of death, then why die on a bed of disgrace and not embrace martyrdom with honor while confronting the enemy in the field of jihad? In the verse under consideration, there is another point worthy of note, which is that the believers have been called "brothers," whereas a believer is by no means the brother of a hypocrite. In fact, this is a kind of reproach to them: you considered the believers your brothers, so why did you withdraw your support from them in those critical moments? That is why, immediately and without delay after "اخوانھم," the word "قعدوا" (they sat back/stayed behind from the battle) appears. So, does a person claim brotherhood and then suddenly abandon supporting his brother and sit back?

See ayat 171 for tafseer.

See ayat 171 for tafseer.

Some exegetes maintain that the verses under discussion were revealed specifically concerning the martyrs of Uḥud, while others believe they pertain to the martyrs of Badr. The more accurate view, however—judging by their contextual connection with the preceding verses—is that they were revealed after the Battle of Uḥud, though their meaning is general and encompasses all martyrs, including the fourteen martyrs of Badr. For this reason, a narration from Imam Muḥammad al‑Bāqir (عليه السلام) states: These verses were revealed concerning the martyrs of both Badr and Uḥud. (Reported in Nūr al‑Thaqalayn, vol. 1, p. 409, citing al‑ʿAyyāshī.) It is also reported by Ibn Masʿūd from the Prophet PBUH & His Pure Progeny that: God addressed the souls of the martyrs of Uḥud and asked them what they desired. They replied: O Lord, what greater wish could we have when we are immersed in eternal blessings and dwell under the shade of Your Throne? Our only wish is that we might return to the world and be martyred again in Your path. God replied: It is My irrevocable decree that no one shall return to the world. (Explanatory note: such is the general divine law, though certain exceptional cases—such as rajʿah during the era of Imam al‑Mahdī—have been mentioned in specific sources.) They then said: Since this is so, our request is that You convey our greetings to the Messenger of Islam PBUH & His Pure Progeny, inform our loved ones of our condition, and give them glad tidings of our state, so that they may not grieve. At that point, these verses were revealed. It appears that after the Battle of Uḥud, some believers of weak faith would sit reflecting sadly upon their fallen relatives and companions, lamenting that they had been killed and were “gone forever.” Especially when they themselves experienced comfort or blessings, the absence of those martyrs would weigh heavily upon them. They would say to themselves: We enjoy these comforts, while our brothers and sons lie in their graves, empty‑handed. Such thoughts were not only incorrect and contrary to reality, but also served to weaken the resolve of those who remained alive. The verses under discussion decisively refute this way of thinking and, in describing the exalted status of the martyrs, declare: “لَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا” Here the address is formally to the Prophet PBUH & His Pure Progeny, so that others may draw their own conclusion. The meaning is clear: O Prophet, never suppose that those who have been slain in the path of God are dead. “بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ” Rather, they are alive, and they receive sustenance from their Lord. The life referred to here is the life of barzakh, the intermediate state enjoyed by souls after death. This is not a material or bodily life. Such a life is not exclusive to martyrs alone; many other souls also experience it. (Explanatory note: some scholars maintain that barzakhic life is especially manifest for two groups—those of exceptional righteousness and those of extreme corruption.) Nevertheless, the martyrs’ life in barzakh is marked by exceptional abundance of blessings. Hence, although others may also possess a barzakhic life, the Qur’an mentions the martyrs specifically, for their spiritual vitality is so elevated that the life of others scarcely compares. The verse then highlights one dimension of the martyrs’ barzakhic life: “فَرِحِينَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ …” They rejoice in the abundant favors that God has bestowed upon them. Their second source of joy concerns their brethren who did not attain martyrdom and who remain behind in the world. The martyrs behold their ranks and rewards with clarity, and thus they rejoice concerning them, as the Qur’an states: “وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِمْ مِنْ خَلْفِهِمْ” (Explanatory note: istibshār means to receive glad tidings, to rejoice in a blessing received oneself, or to rejoice in the blessing of others; it does not mean “to give glad tidings.”) The verse continues: “أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ” That is, the martyrs perceive that their striving brothers will have no fear regarding what they leave behind in the world, nor grief concerning the terrors of the Hereafter. An alternative interpretation is also possible: that the martyrs themselves fear nothing of the future and grieve not over the past, while also rejoicing at the elevated ranks of those believers who have not yet joined them. (Explanatory note: according to the first interpretation, the pronouns refer to those left behind in the world; according to the second, they refer to the martyrs themselves.) “يَسْتَبْشِرُونَ بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ” This verse further emphasizes and clarifies the glad tidings granted to the martyrs after their sacrifice. Their joy arises from two principal factors: They receive divine نعمة (blessing), and beyond that divine فضل, which signifies increase, repetition, and superabundance of blessings. They clearly witness that God does not waste the reward of the believers—neither that of the martyrs nor that of the sincere strivers who were not granted martyrdom: “وَأَنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُؤْمِنِينَ” In truth, what they had earlier heard by faith, they now perceive directly with certainty.

Among the verses of the Noble Qur’an that explicitly indicate the continuity of the soul after death are the present verses concerning the life of the martyrs after death. Some have suggested the possibility that the term life here refers merely to a metaphorical life—that is, the continuation of the martyrs’ influence through their legacy, the enduring effects of their sacrifices, or the survival of their names and memories. However, this interpretation is far removed from the actual meaning of the verses. Such a metaphorical understanding cannot be derived from any part of the text—whether it concerns the martyrs’ being provided with sustenance, or the repeated references to their joy, delight, and glad tidings from multiple perspectives. These descriptions clearly go beyond the notion of symbolic remembrance or social legacy. On the contrary, the verses under discussion serve as a clear and explicit proof of the existence of barzakh, the intermediate realm, and the real blessings of barzakh enjoyed by the martyrs after death. A more detailed explanation of this doctrine will, God willing, be presented under the commentary of Sūrat al‑Muʾminūn, verse 100, which states: “وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ” That is, beyond them lies a barrier (barzakh) until the day they are resurrected.

Much has been said about the rank and dignity of martyrs. Every nation and community accords a special status to those who sacrifice their lives, but the honor that Islam bestows upon martyrs in the path of God is truly unparalleled. What follows is an illustrative example that clearly reflects Islam’s unique perspective on the reverence of martyrs. Through its teachings, Islam transformed a small and seemingly underdeveloped community into a force endowed with such spiritual power and vitality that it compelled the mightiest imperial systems of the world to kneel. The narration below vividly illustrates this reality. It is reported by Imam ʿAlī ibn Mūsā al‑Riḍā (عليهما السلام) from Amīr al‑Muʾminīn ʿAlī (عليه السلام): On one occasion, the Prophet PBUH & His Pure Progeny was delivering a sermon, encouraging people to strive in jihad. During this sermon, a young man stood up and asked: O Amīr al‑Muʾminīn (عليه السلام), please inform me about the merit of those who fight in the way of God. Imam ʿAlī (ع) replied: Once, I was riding behind the Messenger of God PBUH & His Pure Progeny on his mount as we were returning from the Battle of Dhāt al‑Salāsil. I asked him the very same question you have asked me. The Prophet PBUH & His Pure Progeny said: When a fighter firmly resolves to take part in jihad, God decrees for him freedom from Hellfire. When he takes up his weapon and sets out toward the battlefield, the angels take pride in him. When his wife, children, relatives, and loved ones bid him farewell, he is absolved of his sins. From that point onward, every action he performs is rewarded doubly, and for every day of his striving he is granted the reward of the worship of a thousand devoted worshippers. When he stands face to face with the enemy, the inhabitants of the entire universe are unable to comprehend the magnitude of his reward. As he steps into the battlefield, as spears are thrust and arrows exchanged, and as hand‑to‑hand combat begins, the angels surround him with their wings and beseech God to grant him steadfastness. At that moment, a herald proclaims: “الجنة تحت ظلال السيوف” Paradise lies beneath the shade of swords. At this stage, enemy blows upon the martyr’s body feel gentler to him than drinking cool water on a scorching summer day. When the martyr falls from his mount, before he even reaches the ground, the maidens of Paradise come forth to welcome him and give him glad tidings of the immense spiritual and material blessings that God has prepared for him. When his body finally touches the earth, the earth proclaims: Bravo to the pure soul departing from the pure body! Glad tidings for you—for you await blessings that “ما لا عين رأت ولا أذن سمعت ولا خطر على قلب بشر”—things no eye has seen, no ear has heard, and no heart has ever imagined. Then God declares: I am the guardian of those whom he has left behind. Whoever pleases them has pleased Me, and whoever angers them has angered Me and incurred My wrath. (This is the summary of a narration recorded by the great exegete, the late al‑Ṭabarsī, in Majmaʿ al‑Bayān, under the above verse.)

See ayat 174 for tafseer.

See ayat 174 for tafseer.

After the Battle of Uḥud, as previously mentioned, Abū Sufyān’s apparently victorious army departed swiftly toward Mecca. When they reached the location of al‑Rūḥāʾ, they were overtaken by deep regret over what they had done and resolved to return toward Madinah in order to annihilate the remaining Muslims. When this intelligence reached the Messenger of God PBUH & His Pure Progeny, he immediately ordered that the same force that had fought at Uḥud should prepare to march again. He specifically commanded that even the wounded among them should take part in the expedition. One Companion relates: I myself was among the wounded, and my brother had wounds more severe than mine. Yet we resolved that, regardless of our condition, we would present ourselves before the Messenger of God PBUH & His Pure Progeny. Since my condition was somewhat better, whenever my brother could not walk I would carry him on my shoulders. With great difficulty, we finally reached the army. The Prophet PBUH & His Pure Progeny and the Muslim force advanced until they reached Ḥamrāʾ al‑Asad, a location approximately eight miles from Madinah, where they encamped. When this news reached the Quraysh army—especially their realization that even the wounded Muslims had marched out again—they were thrown into anxiety and confusion. They even began to suspect that fresh reinforcements from Madinah might have joined the Muslims. At this juncture, another incident occurred that further shattered their resolve. A polytheist named Maʿbad al‑Khuzaʿī, who happened to be traveling from Madinah toward Mecca, encountered the Prophet PBUH & His Pure Progeny and observed the readiness and determination of the Muslims. He was deeply affected at a human level and said to the Prophet PBUH & His Pure Progeny: Your condition grieves us greatly; it would have been better for you to rest. After this, he continued on his way until he met Abū Sufyān’s army at al‑Rūḥāʾ. When Abū Sufyān asked him about Muhammad PBUH & His Pure Progeny, Maʿbad replied: I have seen Muhammad leading such a massive army in pursuit of you as I have never seen before, advancing with great speed. Alarmed, Abū Sufyān exclaimed: What are you saying? We killed them, wounded them, and scattered them! Maʿbad answered: I do not know what you did—I only know that a tremendous force is now pursuing you. At this point, Abū Sufyān and his companions made a definitive decision to retreat rapidly toward Mecca. In order to prevent the Muslims from pursuing them and to buy sufficient time, they asked a group from the tribe of ʿAbd al‑Qays—who were heading to Madinah to purchase grain—to convey a message that Abū Sufyān and the Quraysh were advancing upon Madinah with a large army to finish off the remaining Muslims. When this message reached the Prophet PBUH & His Pure Progeny and the believers, they responded with unwavering faith: “حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ” God is sufficient for us, and He is the best Guardian. They waited expectantly, but no enemy force appeared. After three days, they safely returned to Madinah. The verses under discussion refer directly to this incident. (Reported in Nūr al‑Thaqalayn, Majmaʿ al‑Bayān, al‑Manār, and other classical sources.) “الَّذِينَ اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ مِنْ بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ لِلَّذِينَ أَحْسَنُوا مِنْهُمْ وَاتَّقَوْا أَجْرٌ عَظِيمٌ” Those who responded to the call of God and the Messenger, despite having suffered wounds at Uḥud, and stood ready to confront the enemy yet again—among them, those who acted righteously and possessed true God‑consciousness, that is, those who participated with pure intention and sincere devotion—are promised a great reward. The verse specifies that the great reward applies to a particular group among them. This implies that not all who set out did so with complete sincerity. It may also indicate that some of the fighters of Uḥud withdrew from this second march under various pretexts. The Qur’an then highlights a glorious sign of their steadfastness: “الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ” These were the very people to whom certain individuals—either members of the tribe of ʿAbd al‑Qays or, according to one narration, Nuʿaym ibn Masʿūd, who carried the warning—said: The enemy has gathered against you, so fear them. Yet instead of fear, their faith increased, and they proclaimed once again: “حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ.” After describing this unwavering steadfastness, faith, and moral courage, the Qur’an presents the outcome of their action: “فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ” They returned enriched with divine blessing and grace. What greater blessing could there be than the fact that the enemy retreated in fear, and the Muslims returned safely to Madinah without suffering the slightest harm? The distinction between نعمة and فضل may be that نعمة signifies earned recompense, while فضل denotes surplus generosity beyond entitlement. This is emphasized further: “لَمْ يَمْسَسْهُمْ سُوءٌ” Not the slightest harm touched them. Moreover: “وَاتَّبَعُوا رِضْوَانَ اللَّهِ” They attained the pleasure of God by following His command. And the passage concludes: “وَاللَّهُ ذُو فَضْلٍ عَظِيمٍ” God possesses immense grace—grace that awaits the true believers and sincere strivers.

When the emotional state of the Muslims after the Battle of Uḥud is compared with their condition during the incident of Ḥamrāʾ al‑Asad—the details of which have already been discussed—one cannot but marvel at the transformation that took place within an extraordinarily short time, perhaps not even twenty‑four hours. A defeated force—numerically limited, physically wounded, and emotionally burdened—was suddenly transformed into a community marked by firm resolve, elevated morale, and powerful spiritual momentum. Despite lacking numerical strength and including many injured members, they rose once again with determination and enthusiasm to pursue the enemy. The Qur’an itself bears witness to this remarkable state when it describes how, upon receiving reports that the enemy had regrouped and was prepared to attack them, they not only did not succumb to fear, but instead their faith increased, and their steadfastness grew stronger. This phenomenon reveals a profound truth: faith in a clear objective and divine purpose possesses a unique transformative power. The more intense and immediate the hardships and dangers become, the greater the believer’s courage, perseverance, and inner strength. In such circumstances, all spiritual and material capacities converge, mobilized for confronting the threat and remaining loyal to the goal. What occurred within this small community is striking and extraordinary. It demonstrates the immediate, deep, and living impact of the Qur’anic educational method and the transformative power of the Prophet Muhammad’s PBUH & His Pure Progeny guidance and exhortations. Such a rapid psychological and moral reversal—from grief and defeat to confidence and readiness—cannot be adequately explained by ordinary social or military factors. Indeed, this transformation stands as evidence of a moral and spiritual miracle: a defeated community regaining its strength not through material reinforcement, but through faith, consciousness of purpose, and trust in God. It is this same dynamic that repeatedly shaped the early Muslim community, enabling it to withstand adversity, recover from setbacks, and ultimately alter the course of history.

See ayat 177 for tafseer.

“وَلَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ” In this verse, the address is directed specifically to the Messenger of God PBUH & His Pure Progeny. After the painful experience of the Battle of Uḥud, God Almighty offers consolation to the Prophet PBUH & His Pure Progeny, saying in essence: O Messenger! Do not grieve over those whom you see hastening toward disbelief, competing with one another in abandoning faith. Their behavior should not be a cause of sorrow for you, because: “إِنَّهُمْ لَنْ يَضُرُّوا اللَّهَ شَيْئًا” They can never cause the slightest harm to God. In principle, concepts such as benefit and harm apply only to beings whose existence is contingent and limited. God, however, is eternal and self‑subsisting, absolutely independent and infinite in existence. What possible impact could human belief or disbelief, effort or negligence, have on the Divine Essence? In reality, faith benefits human beings themselves, becoming a source of their growth, perfection, and ascent; while disbelief causes them to fall into decline and ruin. “يُرِيدُ اللَّهُ أَلَّا يَجْعَلَ لَهُمْ حَظًّا فِي الْآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ” God wills to grant them full freedom along the path they have chosen, allowing them to advance rapidly in disbelief—so much so that they will have no share whatsoever in the Hereafter, and instead a great punishment awaits them. In effect, the verse clarifies that when people hasten toward disbelief, it is not because God is incapable of restraining them. Rather, God has granted them freedom of choice, allowing them to proceed as they will, with the inevitable consequence being deprivation from eternal blessings. For this reason, the verse does not imply compulsion or determinism; rather, it stands as a clear proof of free will. The following verse expands this meaning further: “إِنَّ الَّذِينَ اشْتَرَوُا الْكُفْرَ بِالْإِيمَانِ لَنْ يَضُرُّوا اللَّهَ شَيْئًا” That is, not only those who rush headlong into disbelief, but all those who have exchanged faith for disbelief, who have willingly sold belief in return for denial—even they can never harm God in any way. The harm, once again, falls entirely upon themselves. The verse concludes: “وَلَهُمْ عَذَابٌ أَلِيمٌ” For them there is a painful punishment. It is noteworthy that the previous verse described the punishment as “عَذَابٌ عَظِيمٌ” (a great punishment), whereas here it is termed “عَذَابٌ أَلِيمٌ” (a painful punishment). This variation in expression may point to the fact that the group mentioned earlier is advancing more rapidly and aggressively along the path of disbelief, thereby deserving description in terms of magnitude, while the latter are characterized with emphasis on the painful nature of their retribution.

وَ لا یَحْسَبَنَّ الَّذینَ کَفَرُوا اَنَّما نُمْلی لَہُمْ (Explanatory Note: The meaning of "numlī" is "to help," but on many occasions, this word is also used in the sense of giving respite, while respite itself is a form of help. Here, this word is used in the sense of respite). In the previous verse, the Messenger of Allah (peace be upon him) was consoled and his heart was comforted regarding the extensive efforts and endeavors of the enemies of truth. Now, in this verse, the address is directed towards the enemies. It discusses the misfortune they face. This verse, in fact, completes the discussions related to the incident of Uhud and the events that followed, because in one place the address was to the Noble Prophet (peace be upon him), at another place to the believers, and now, in this place, the polytheists are being addressed. The above-mentioned verse warns the polytheists and frightens them that they should not take the God-given resources, the occasional victories, and the freedom of action as proof that they are righteous individuals and that what they do is correct, or that it is a sign of God's pleasure with them. The explanation for this is that it is known from the verses of the Holy Quran that the Almighty Lord alerts sinners who are less tainted by sins by means of a warning bell, sometimes awakens them through the reaction to their deeds, and sometimes awakens them through punishments appropriate to the deeds they have committed, and in this way, brings them back to the path of truth. These are people who still possess the capacity for guidance and are recipients of divine grace. The reality of religion, the retribution for actions, and hardships and difficulties are considered a blessing for such people. As it is in the Holy Quran: ظھر الفساد فی البر والبحر بما کسبت ایدی الناس لیذیقھم بعض الذی عملوا لعلھم یرجعون۔ Corruption and turmoil have appeared on land and in the seas as a result of people's deeds, so that God may make them taste some of their deeds, perhaps they might return. (Rum: 41) But those who become drowned in sin and transgression and reach the final stage of rebellion, defiance, and disobedience, God leaves them to their own state. In technical terms, it is said that He gives them an opportunity so that their backs may become heavy with the burden of sin and they may become deserving of the greatest punishment. These are the people who have destroyed all the bridges behind them, have no way left to return, have torn the veil of modesty and shame, and have completely lost the capacity for divine guidance. The above-mentioned verse, emphasizing this concept, says: Those who have disbelieved should not think that the respite We have given them is for their benefit; rather, they are given respite only so that they may increase in sin and rebellion, and for them is a humiliating punishment. The lion-hearted lady of the Islamic world, Lady Zaynab Kubra (peace be upon her), presented an argument from this very verse in her sermon before the rebellious Yazid in the court of the oppressive and autocratic government of Syria, because Yazid was a clear example of an irredeemable sinner. In the sermon, she (peace be upon her) said: You are happy today and think that because you have made the vast and wide world narrow for us and have closed the horizons of the sky upon us, and are parading us from city to city like captives, this is a sign of your power and might, or that you have honor and status with God and there is no way for us with Him. This is all your mistake. This opportunity and freedom have been given to you by God so that your back may become heavy with the burden of sin, and a painful punishment awaits you. By God, if the events of time have brought me in the form of a captive woman to your capital, do not think from this that in my eyes you have even the slightest status or value. I consider you small, base, in every way contemptible, and deserving of condemnation, reproach, and censure. Do whatever you can. By God, you cannot extinguish our light. You cannot erase the eternal revelation and our true faith. You will be annihilated, and this brilliant star will continue to shine just so.

This question exists in many minds: why are many oppressors, sinners, and corrupt people so engrossed in blessings, and why are they not punished? The verse under consideration also implicitly provides an answer to this. The Quran says that there are such people who are incorrigible, and in accordance with the principle of the law of creation and freedom of will and choice, they have been left to their own state so that they may reach the final stage of downfall and become deserving of the maximum punishment. Furthermore, it is known from some verses of the Quran that sometimes God gives such people abundant blessings, and when they are engrossed in the pleasure of success and happiness, He suddenly snatches everything away from them so that they may taste the greatest torment and punishment in this very world, because the sudden snatching away of a prosperous life is very painful, as is the divine command: فلما نسوا ماذکروا بہ فتحنا علیھم ابواب کل شیءٍ ۔حتی اذا فرحوا بما اوتوا اخذنا ھم بغتة فاذا ھم مبسلون When they forgot the reminders that were given to them, We opened for them the gates of every good thing and blessing so that they would become happy. Then suddenly, We took back what We had given them, and so they were plunged into extreme pain and sorrow. (Al-An'am: 44) In reality, such individuals are like those people who climb a tree through oppression and violence; the higher they go, the happier they become, until they reach the top of the tree. Suddenly, a fierce storm comes which throws them down from the top, causing all their bones to break.

From what we have said in the commentary of the verse, it is clear that in ”ليَزْدَادُوا إِثْمًا“, the "lām" is the "lām of consequence" (lām al-ʿāqibah) and not the "lām of purpose" (lām al-ghāyah). Its explanation is that sometimes the letter lām in the Arabic language comes in a context that is beloved and desired by a person. For example: لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ We have sent the Quran to you so that you may invite people from darkness to light. (Ibrahim-1) It is clear that the guidance of people is beloved and desired by God. But sometimes the letter lām is also used in a place that is not a person's goal, purpose, or preference, but rather the result of their action. For example: لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا The companions of Pharaoh picked Moses (AS) up from the water so that, in the end, he would become their enemy. (Qasas-8) It is a given that the companions of Pharaoh did not pick Moses (AS) from the water so that he would become their enemy in the future, but this was all the result of their action. Both these expressions are not only seen in Arabic literature but in other languages as well. From here, the answer to another question also becomes clear: why did God say ”ليَزْدَادُوا إِثْمًا“ (We want their sins to increase). This objection could arise if the lām were the "lām of cause" (lām al-ʿillah) and it was for a goal and purpose, and not as the "lām of consequence." Based on this, the meaning of the verse would be: We give them respite, and its outcome is that their backs become burdened with the weight of sin. Therefore, this verse is not only not evidence for predetermination (jabr), but is evidence for choice and freedom of will.

After the Battle of Uḥud, the subject of hypocrisy—which had not previously occupied a central place in Muslim thought—became starkly visible to the believers. Prior to Uḥud, the Muslims largely perceived the open disbelievers as their principal adversaries. However, the temporary weakening of some believers and the destructive role played by the hypocrites during and after the battle revealed that the community faced far more dangerous internal enemies—enemies whose threat required constant vigilance. One of the most important outcomes of the Battle of Uḥud was precisely this awakening to the reality of hypocrisy. The verse under discussion, which forms the final verse of the Uḥud sequence, expresses this truth in the form of a universal divine law: “مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَىٰ مَا أَنْتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ” It is not God’s way to leave the believers in the condition they are in without purifying them—without distinguishing the pure from the impure. This principle applies universally and without exception. God’s enduring practice (sunnah) is that whoever claims faith and lives among the believers is not left untested; through successive divine trials, the concealed inner realities of individuals are eventually exposed. At this point, a question naturally arises—and according to some narrations, it was explicitly raised by certain Muslims: if God possesses full knowledge of all hidden secrets, why does He not simply reveal who among the people is sincere and who is hypocritical through divine knowledge, without the need for painful trials? The verse itself answers this question in its second part: “وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ” God will not grant you direct access to the unseen. Contrary to superficial assumptions, revealing hidden secrets does not solve social or moral problems. On the contrary, widespread disclosure of inner realities often leads to chaos, disintegration of social cohesion, extinguishing of hope, and disengagement from meaningful effort. Most importantly, human worth must be judged through action, not through hidden knowledge or external labeling. As discussed in detail in the commentary of “وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَالْجُوعِ…” (al‑Baqarah 2:155), divine tests are not meant for God to acquire knowledge—God already knows—but rather serve as a means of moral training and self‑realization for human beings themselves. The verse then clarifies an exception to this general rule: “وَلَـٰكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ” God chooses from among His messengers whomever He wills and grants them access to certain aspects of the unseen—precisely to the degree required for the fulfillment of their prophetic mission. This knowledge is not inherent or independent, but granted and limited by divine wisdom. Thus, the verse makes two points unmistakably clear: Prophets are not independently possessors of unseen knowledge. Yet some individuals, by God’s will, are granted partial knowledge of the unseen to serve higher purposes. The phrase “يَشَاءُ” (God wills) here—as elsewhere in the Qur’an—does not denote arbitrary choice, but rather a will governed by wisdom, qualification, and necessity. The verse concludes with a practical exhortation: “فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۚ وَإِنْ تُؤْمِنُوا وَتَتَّقُوا فَلَكُمْ أَجْرٌ عَظِيمٌ” Life is a field of testing, where purity and corruption are separated, sincerity is distinguished from hypocrisy, and faith is refined through trial. Therefore, believers are urged to pass through this crucible successfully—by strengthening their faith in God and His messengers and by adopting taqwā. For those who do so, a great reward awaits. A subtle but profound point in this verse is the designation of the believer as “طَيِّب” (pure). Linguistically, purity refers to a state in which something remains faithful to its original nature, uncorrupted by external contamination. Pure water, pure cloth, and similar things retain their quality so long as pollutants do not infiltrate them. This linguistic insight suggests a deep Qur’anic principle: faith corresponds to humanity’s original moral nature (fiṭrah), while hypocrisy and disbelief represent corruption imposed from without.

وَ لا یَحْسَبَنَّ الَّذینَ یَبْخَلُونَ بِما آتاہُمُ اللَّہُ The verse under consideration explains the fate of the stingy on the Day of Resurrection. The stingy are those who remain engaged in accumulating wealth and strive to protect their riches and fortune but refrain from spending it on the servants of God. Although obligatory financial rights are not named in the verse, in the narrations of the Ahl al-Bayt (alayhim al-salam) and the sayings of the commentators, it has been specified to refer to those who withhold Zakat. The severity shown in the verse is also evidence that it does not refer to recommended charity (infaq) and spending. It has been said: Those who are stingy and do not spend from what God has given them out of His grace and bounty should not think that this is to their benefit; rather, it is to their loss. Then, their fate on the Day of Resurrection is mentioned: سَیُطَوَّقُونَ ما بَخِلُوا بِہِ یَوْمَ الْقِیامَةِ... The wealth about which they were stingy will soon be made into a collar and placed around their necks. From this, it is understood that the wealth from which obligatory rights were not paid, and from which society gained no benefit, but which instead fell prey to individual greed, and was at times spent on foolish matters, or was accumulated without reason and no one benefited from it—that wealth, like other human deeds, will be embodied on the Day of Resurrection according to the law of the embodiment of deeds (tajsim al-a'mal) and will become a means of painful punishment. Such wealth will be embodied in the form of a collar and placed around the neck. This is an indication of the fact that a person is responsible for bearing its entire burden, even if they derived no benefit from it. That excess wealth which is accumulated with an effort bordering on madness and is protected, but is not for the service of society, is nothing but a chain and a prison for its owner. This is because we know that a person only benefits from their wealth up to a certain limit, but when it exceeds the limit, it results in nothing but a kind of imprisonment and a useless burden, unless its spiritual blessings are availed and it is spent on positive works. Such wealth will not only become a collar for its owner on the Day of Resurrection, but it is also so in this world. The only difference, at most, is that it will be manifest on the Day of Resurrection, whereas in this world it is extremely hidden. What could be a greater madness and folly than for a person to bear on their shoulders the many responsibilities of acquiring wealth, in addition to enduring the troubles and hardships required for its accounting, protection, and preservation, yet derive no benefit from it? Is the collar of imprisonment and bondage anything other than this? In Tafsir al-Ayyashi, it is narrated from Imam Muhammad al-Baqir (alayhi al-salam): Whoever does not pay the Zakat on his wealth, God will turn that wealth into collars of fire. Then it will be said, "Just as in the world you would not part with this wealth in any way, now too, pick it up and put it around your neck." It is noteworthy that in the verse, wealth is referred to as `ma atahumu-llahu min fadlihi` (what Allah has given them of His bounty). Therefore, there is no room for a person to be stingy in spending this wealth and fortune in the way of the True Owner. Some commentators are of the view that the meaning of this phrase is general and includes all of God's blessings, even knowledge and wisdom. However, this possibility does not align with the apparent meanings of the verse. After this, the verse points to another matter: `Wa lillahi mirathu-s-samawati wa-l-ard` (And to Allah belongs the heritage of the heavens and the earth). This means that whether this wealth is spent in the way of God and for the servants of God or not, it will eventually be separated from its owners, and God is the inheritor of the heritage of all the heavens and the earth. Since this is the case, then how good it would be to benefit from the spiritual and moral blessings of this wealth before it is separated, rather than bearing the burden of its regret and responsibility. At the end of the verse, it is stated: God is aware of your deeds. He knows if you are stingy, and He also knows if you use it for the benefit of human society, and He will give every person their due reward. `Wa-llahu bima ta'maluna khabir`.

See ayat 182 for tafseer.

These verses were revealed to reprimand the Jews. Ibn ʿAbbās reports: The Messenger of God PBUH & His Pure Progeny wrote a letter to the Jews of Banū Qaynuqāʿ, inviting them to establish the prayer, give zakāt, and offer a loan to God. (Explanatory note: lending to God means spending in the path of God; the term “loan” is used to stir human motivation and generosity.) The Prophet’s emissary went to the building known as Bayt al‑Madāris, the center of Jewish religious instruction, and handed the letter to their leading scholar Finḥās. After reading it, Finḥās mockingly remarked: If your words are true, then God must be poor and we are rich—otherwise, He would not request a loan from us. (This alludes to the verse “مَنْ يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا” – al‑Ḥadīd 11.) He then added: Muḥammad claims that God has forbidden usury for you, yet he himself promises increase and profit to God in return for charity. (An allusion to “يَرْبُوا الصَّدَقَاتِ” – al‑Baqarah 276.) Later, Finḥās denied ever making such statements. At that point, these verses were revealed. (Reported in Asbāb al‑Nuzūl by al‑Wāqidī, p. 99, and Tafsīr Rūḥ al‑Bayān.) The first verse declares clearly that God has heard the blasphemous words uttered by the Jews: “لَقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ” Even if they deny these words before other people, they cannot deny them before God, for He hears all speech—those faint and powerful sound‑waves alike that lie beyond the reach of human hearing. Hence, their public denial is futile. The verse continues: “سَنَكْتُبُ مَا قَالُوا …” Not only were their words heard, but they were also recorded. Recording here does not mean writing as humans write on paper; rather, it signifies the preservation of the effects of actions. Just as matter is not annihilated but transformed into energy and thereby preserved, divine “writing” represents the perfect safeguarding of deeds—a record surpassing all physical books. The verse further states that not only their blasphemous speech but their killing of prophets is also recorded: “وَقَتْلَهُمُ الْأَنْبِيَاءَ” Opposition to prophets and hostility toward divine messengers is nothing new in Jewish history. This is not the first time a prophet has been mocked; over the course of their history, such grave crimes were repeatedly committed. For those bold enough to kill prophets, uttering words of disbelief is hardly surprising. One might object that the killing of prophets did not occur in the time of the Prophet Muḥammad PBUH & His Pure Progeny. However, as explained earlier, the attribution is due to their approval of their ancestors’ crimes, which renders them morally complicit and thus deserving of accountability. The recording of their deeds is not purposeless; it is so that on the Day of Resurrection everything will be placed before them, and they will be told: “ذُوقُوا عَذَابَ الْحَرِيقِ” Taste the punishment of burning fire. This painful chastisement is the direct consequence of their own deeds: “ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ” You yourselves committed injustice against your own souls; God never wrongs His servants. In Nahj al‑Balāghah, Imam ʿAlī (عليه السلام) states: By God, no people were ever deprived of blessings while enjoying prosperity except due to sins they committed—since God is not unjust to His servants. He then cited the same Qur’anic phrase: “لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ”. This verse is among those that refute strict determinism (jabr) on the one hand, and establish the universal principle of divine justice on the other. It explicitly affirms that every punishment and reward is the consequence of deeds performed by free will: “ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ” Actions are attributed to “hands” because most deeds are executed by them, though the statement is not limited to physical actions alone. The verse also categorically denies the notion that God could punish individuals without cause. Some theological positions (notably attributed to the Ashʿarite tradition) claim that whatever God does is by definition just—even if the righteous were punished and the wicked rewarded. The present verse decisively refutes this view: if God were to punish people who had committed no wrongdoing, He would be ظَلَّام—excessively unjust. The intensive form ظَلَّام is used deliberately. If God were to compel people to disbelief and sin, create forces within them driving them toward wrongdoing, and then punish them for actions committed under compulsion, this would not constitute minor injustice but extreme oppression—something the Qur’an unequivocally denies of God.

See ayat 184 for tafseer.

Some leading Jewish figures came to the Messenger of God PBUH & His Pure Progeny and said: You claim that God has sent you to us and revealed a Book to you, whereas God took a covenant from us in the Torah that we should believe in anyone who claims prophethood only on the condition that he presents before us a sacrificial animal which is then consumed by fire descending from the sky (in the form of a lightning‑like phenomenon). If you can demonstrate this, then we will believe in you. In response to this demand, the above‑mentioned verses were revealed.

“الَّذِينَ قَالُوا إِنَّ اللَّهَ عَهِدَ إِلَيْنَا …” The Jews repeatedly devised astonishing and contrived pretexts to avoid accepting Islam. One such pretext is alluded to in the present verse. They claimed: God has taken a covenant from us that we will not accept the call of any prophet unless he offers before us a sacrifice which is then consumed by fire descending from heaven. According to the commentators, the Jews asserted that the divine prophets were required—as a necessary proof of their truthfulness—to demonstrate this specific miracle: slaughtering an animal which is then consumed publicly by a heavenly fire or lightning. Had this demand genuinely been made in good faith as a sincere request for a sign, it might have carried some weight. However, their past behavior and their continuous confrontation with the Messenger of God PBUH & His Pure Progeny clearly demonstrate that their aim was never the discovery of truth, but rather obstinacy and evasion. They were merely inventing new conditions to escape both social pressure and the force of clear Qur’anic arguments. Even had such a demand been fulfilled, they would still not have believed. Indeed, they had already read in their own scriptures the signs of the Prophet PBUH & His Pure Progeny, yet persisted in rejecting him. In response, the Qur’an commands the Prophet PBUH & His Pure Progeny to say: “قُلْ قَدْ جَاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّنَاتِ وَبِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صَادِقِينَ” Say to them: before me, many messengers from the Children of Israel came with clear signs—and even with the very miracle you claim to require. If you are truthful, why then did you not believe them, and why did you kill them? This is a pointed reference to prophets such as Zechariah (Zakariyyā) and John (Yaḥyā) (عليهما السلام), along with several other Israelite prophets who were killed at the hands of their own people. Some later exegetes—such as the author of Tafsīr al‑Manār—have proposed another interpretation of the “sacrifice” claim. In summary, they suggest that the Jews did not intend a miraculous the background of the revelation of Ayat of heavenly fire, but rather referred to a known form of burnt offering prescribed in Jewish law. According to this view, they would slaughter an animal and then burn it through ritual fire, as detailed in Leviticus, chapter one. They claimed that God had allegedly bound the followers of every true religion to this burnt‑offering rite, and since Islam contains no such ordinance, they refused to believe. However, this interpretation is highly implausible, for two decisive reasons: The phrase is conjoined with “البينات”, indicating a miraculous sign, not a routine ritual practiced by priests. Slaughtering and burning an animal through ordinary fire is neither miraculous nor meaningful, and such a procedure cannot reasonably form a criterion for divine prophethood. The next verse provides reassurance to the Prophet PBUH & His Pure Progeny: “فَإِنْ كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِنْ قَبْلِكَ” If they deny you, then do not grieve—many messengers before you were also rejected. Those earlier prophets came: “جَاءُوا بِالْبَيِّنَاتِ وَالزُّبُرِ وَالْكِتَابِ الْمُنِيرِ” They brought clear signs, firm and established scriptures, and illuminating books. Here, “الزُّبُر” (plural of zubūr) refers to scriptures written with firmness and permanence; the root indicates writing imbued with strength and stability, not merely inscription. As for “الكتاب المنير”, it may denote revealed books characterized by clarity and guidance. Some commentators suggest that: “الزُّبُر” refers to the earlier scriptures before Moses, while “الكتاب المنير” refers to the Torah and the Gospel. This interpretation is supported by Qur’anic usage elsewhere, such as: “إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ” (al‑Māʾidah 44) and: “وَآتَيْنَاهُ الْإِنْجِيلَ فِيهِ هُدًى وَنُورٌ” (al‑Māʾidah 46) Another exegetical view is that “الزُّبُر” refers specifically to portions of divine scripture consisting of exhortation and moral counsel, while “الكتاب المنير” refers to sections containing social and legal ordinances—an interpretation supported by the present Zabūr attributed to David (عليه السلام), which consists largely of supplications and moral instruction.

After mentioning the obstinacy of the opponents and the persistence of the unbelievers, this verse turns attention to a universal law of death and offers a reminder of people’s ultimate fate in the Hereafter. The aim is twofold: to console the Messenger of God PBUH & His Pure Progeny and the believers, and at the same time to warn sinful opponents. The verse first refers to a law that governs all living beings in this world: Every living soul—willingly or unwillingly—shall one day taste death. Although many people try to forget their mortality, the reality remains that even if humans forget death, death does not forget them. Worldly life will inevitably come to an end, and a day will arrive when death comes in search of every person, leaving no option but departure from this world. In this verse, the word nafs (soul/self) refers to the entire human being—body and soul together, although in some Qur’anic contexts nafs is used specifically for the spirit. The expression “tasting” death signifies complete experience and awareness, for seeing, hearing, or touching something does not constitute full perception, whereas tasting involves total sensory engagement. Thus, death is portrayed as a reality that must be fully encountered by every living being—almost as though it were the final “consumption” in the workshop of creation. The verse then continues: Full recompense shall be given only on the Day of Resurrection. In this world, action occurs largely without complete recompense, whereas in the Hereafter recompense occurs without further action. The word tuwafawn implies full and complete payment, indicating that the final and perfect accounting takes place on the Day of Judgment. This does not preclude partial reward or punishment in the intermediate realm (barzakh), but such recompense is not final or complete, as confirmed earlier. Next, the verse declares: Whoever is drawn away from the Fire and admitted into Paradise has indeed attained success. The verb zuhziḥa conveys the meaning of being gradually and effortfully pulled away from a powerful attraction, while fāza means escape from destruction and attainment of the desired goal. The statement implies that Hell exerts a kind of gravitational pull upon human beings—indeed, the forces that draw people toward Hell often possess powerful attraction: unrestrained desire, unlawful pleasures, intoxicating lusts, illegitimate power, and unjust wealth. The wording subtly suggests that without conscious effort, a person may be slowly dragged toward these destructive forces. By contrast, those who learn to discipline themselves through moral training and self‑purification, eventually reaching the state of nafs al‑muṭmaʾinnah (the tranquil soul), are the truly successful ones—benefiting from inner security, peace, and salvation. The verse concludes: The life of this world is nothing but deceptive enjoyment. This final statement completes the discussion. Worldly life and its attractions appear glittering and alluring from a distance, but when closely examined, they are often found to be hollow and disappointing inside. This is the essence of metāʿ al‑ghurūr—something that deceives by appearance alone. Material pleasures may look pure and appealing from afar, but once approached, one discovers that they are mixed with anxiety, hardship, and pain. Such deception is inherent in the nature of worldly life. Likewise, people tend to ignore the transience of worldly enjoyments, only to realize—often too late—how swiftly they fade away. These themes recur repeatedly throughout the Qur’an and the Prophetic traditions. Their shared purpose is to ensure that human beings do not adopt material pleasure as their ultimate goal, for such fixation inevitably leads to moral corruption, sin, and alienation from true human perfection. However, benefiting from the material world as a means toward spiritual and human development is not only permissible but necessary. The condemnation lies not in using the world, but in allowing it to become the final objective.

After the Muslims migrated from Mecca to Medina and were cut off from their homes and livelihoods, the polytheists seized their properties and placed them under their own control. Whoever fell into their hands was subjected to verbal abuse and physical torment without restraint. On the other hand, when the Muslims arrived in Medina, they were confronted with hostility and harassment from certain Jewish elements. Among them was a particularly abusive and vindictive poet named Ka‘b ibn al‑Ashraf. He persistently mocked and satirized the Messenger of God PBUH & His Pure Progeny and the Muslims, inciting the polytheists against them. He went so far as to compose amorous and defamatory poetry about Muslim women and girls. His obscenity and provocation eventually reached such an extreme that the Messenger of God PBUH & His Pure Progeny was compelled to order his execution, and he met his end at the hands of the Muslims. According to reports transmitted by the exegetes, the above verse refers to these very circumstances and serves to encourage the believers to persevere in the face of ongoing hostility.

لَتُبْلَوُنَّ فی اَمْوالِکُمْ وَ اَنْفُسِکُمْ... You will be tested through your wealth and your lives, and as a matter of principle, this world is indeed an arena of trial. There is no alternative but to keep oneself prepared for severe and unpleasant events and difficulties. In reality, all this is a warning for the Muslims and an exhortation to remain prepared, so that they do not assume that severe events have ended from their lives, or that with the elimination of a foul-mouthed, abusive, and mischief-mongering poet like Ka'b ibn al-Ashraf, no harm or injury will come from the enemy. That is why it is said: وَ لَتَسْمَعُنَّ مِنَ الَّذینَ اُوتُوا الْکِتابَ مِنْ قَبْلِکُمْ وَ مِنَ الَّذینَ اَشْرَکُوا اَذیً کَثیراً... meaning, it is certain that in the future you will also hear many hurtful things from the People of the Book (Jews and Christians) and from the polytheists. Hearing improper things from the enemy is part of those trials mentioned in the initial part of the verse. Despite this, it is mentioned here specifically. The reason for this is that the matter holds special importance. The stings of the tongue are very painful for sensitive and noble people, as it is well-known that the wounds of a sword may heal, but the wounds of the tongue do not. وَ إِنْ تَصْبِرُوا وَ تَتَّقُوا فَإِنَّ ذلِکَ مِنْ عَزْمِ الْاُمُورِ۔ Here, while stating the responsibility of the Muslims at the time of severe and tragic events, it is said: If you act with steadfastness and perseverance, remain patient and forbearing, and adopt taqwa (piety) and righteousness, then these are actions whose outcome is clear. Therefore, every wise person should make a firm resolve to do so. In the lexicon, "azm" means "firm resolve." That is, sometimes every firm and strong thing is called 'azm'. Therefore, 'azm al-umoor' means worthy and appropriate actions, for the performance of which a person should make a firm resolve, or it means all kinds of firm and reliable matters. Patience and taqwa are mentioned together in the verse. This is as if to indicate that some individuals, despite steadfastness and perseverance, express ingratitude and keep their tongues open with complaints. However, the true believers are those who, along with patience and steadfastness, do not let go of taqwa and righteousness, and stay away from ingratitude and complaints.

وَ إِذْ اَخَذَ اللَّہُ میثاقَ الَّذینَ اُوتُوا الْکِتابَ لَتُبَیِّنُنَّہُ لِلنَّاسِ وَ لا تَکْتُمُونَہُ۔۔۔ After mentioning several misdeeds of the People of the Book, this verse points to yet another of their wrongful actions, namely, the concealment of truths. It is stated: do not forget the time when God took a covenant from the People of the Book that they would make the divine revelations clear to the people and would never conceal them. It is noteworthy that although the word “لَتُبَيِّنُنَّهُ” contains both the particle of oath (لام القسم) and the emphatic double nūn (نونِ تأكيدٍ ثقيلة), which together indicate the strongest possible emphasis, this emphasis is further reinforced by the phrase “وَلا تَكْتُمُونَهُ”, which explicitly commands that the truth must not be concealed. All these expressions together lead to the conclusion that God Almighty took from them, through the earlier prophets, an extremely firm and binding covenant to disclose the truths. Yet despite all this, they betrayed the solemn covenant made with God and concealed the realities of the heavenly scriptures. Hence it is said: فَنَبَذُوهُ وَرَاءَ ظُهُورِهِمْ That is, they cast the Book of God behind their backs. This expression is an eloquent metaphor for abandoning practice and consigning something to oblivion, for a program upon which a person intends to act is kept before his eyes and constantly observed, whereas when he no longer wishes to act upon it and intends to forget it, he removes it from before himself and throws it behind his back. وَ اشْتَرَوْا بِهِ ثَمَنًا قَلِيلًا فَبِئْسَ مَا يَشْتَرُونَ This statement points to their intense worldliness and intellectual degeneration. It is stated that, in exchange for this action, they acquired a paltry price, and how evil is the bargain they made. Had they obtained an enormous price in return for this crime of concealing the truth, one might say that the abundance of wealth blinded their eyes and deafened their ears. What is astonishing, however, is that they sold all this in exchange for a trifling gain. (This phrase refers to the conduct of base‑minded scholars.)

Although the above verse concerns the scholars of the People of the Book (Jews and Christians), in reality it serves as a warning to all religious scholars, emphasizing that it is their responsibility to strive to clarify the divine commands and religious teachings, and that God Almighty has taken from them all a firm and emphatic covenant in this regard. In the above verse, the word تَبْيِين is used. When attention is given to its root, it becomes clear that the intent here is not merely the recitation of God’s verses or the dissemination of the heavenly scriptures; rather, the intent is that their meanings and realities be made clear and manifest and conveyed to the people, so that all kinds of individuals may become fully aware of them with complete clarity and reach their spirit and inner reality. Those who do not engage in clarification, explanation, and interpretation, and who fall short in conveying the truths to the Muslims in the light of these realities, will deserve the same end that is described in the present verse and in other verses concerning the Jewish scholars. It is narrated from the noble Messenger of Islam PBUH & His Pure Progeny that he said: مَنْ كَتَمَ عِلْمًا عَنْ أَهْلِهِ أُلْجِمَ يَوْمَ الْقِيَامَةِ بِلِجَامٍ مِنْ نَارٍ Whoever conceals knowledge from those who are entitled to it and in need of it, on the Day of Resurrection God will place a bridle of fire upon his mouth. Ḥasan ibn ʿAmmār relates: One day I went to al‑Zuhrī when he had ceased conveying traditions to the people. I said to him: relate to me the traditions you have heard. He replied: do you not know that I no longer narrate traditions to anyone? I said: in any case, either narrate traditions to me, or I will narrate a tradition to you. He said: then you narrate. Upon this, I recited the following statement of ʿAlī (عليه السلام): مَا أَخَذَ اللَّهُ عَلَىٰ أَهْلِ الْجَهْلِ أَنْ يَتَعَلَّمُوا حَتَّىٰ أَخَذَ عَلَىٰ أَهْلِ الْعِلْمِ أَنْ يُعَلِّمُوا God did not take a covenant from the people of ignorance to seek knowledge until He first took a covenant from the people of knowledge that they would teach them. When I recited this powerful tradition before him, he broke his silence and said: listen, now I will narrate to you. Then, in that very sitting, he narrated forty traditions to me. (Reported in Tafsīr Abū al‑Fatūḥ al‑Rāzī and Tafsīr Majmaʿ al‑Bayān; the text of the narration from ʿAlī (عليه السلام) is found among the short sayings (Kalīmāt al‑Qiṣār) of Nahj al‑Balāghah.) For further details concerning the betrayal of the scholars of the People of the Book, refer to Sūrat al‑Baqarah, verses 79 and 174, and Sūrat Āl ʿImrān, verses 71–77.

See ayat 189 for tafseer.

Traditionists and exegetes have transmitted several accounts regarding the occasion of revelation of the above‑mentioned verse. One of these is as follows: When certain Jews were engaged in distorting their heavenly scriptures and concealing what they contained, and in their own estimation believed that they were thereby attaining some benefit, they were exceedingly pleased and delighted with their conduct. At the same time, they desired that people should regard them as supporters of religion, scholars, and responsible individuals. Some other commentators state that this verse was revealed concerning the hypocrites. Whenever an Islamic battle arose, they would invent various excuses in order to avoid participation, and when the fighters of Islam returned from the battlefield, they would swear oaths claiming that had they not been constrained, they would never have refrained from jihad. They also expected that, on account of “their deeds,” they should receive praise and acclaim equal to that accorded to the fighters and those who sacrificed themselves. Thereupon, the above‑mentioned verse was revealed. (Reported in Asbāb al‑Nuzūl by al‑Wāqidī, Tafsīr al‑Manār, and Tafsīr Majmaʿ al‑Bayān under the verse in question.)

لا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا … There are two kinds of people who commit evil deeds. One group consists of those who are genuinely ashamed of their actions; due to rebellion in their nature and temperament they fall into wrongdoing and sin. The salvation of such people is very easy, because they always feel remorse after committing a sin, and their awakened conscience reproaches them. The second group consists of those who not only feel no remorse but are arrogant and self‑admiring, and who rejoice in their shameful and grave sins to the extent that they take pride in them; and beyond this, they even desire that people should praise them for virtuous deeds which they have not performed at all. The above verse states: Do not suppose that such people—who rejoice in what they have done and wish that they be honored and praised for deeds they did not perform—are far from God’s punishment or will attain salvation, whereas salvation belongs only to those who at the very least feel shame over their evil deeds and, because of this sense of remorse, are unable to commit good deeds with complacency. وَلَهُمْ عَذَابٌ أَلِيمٌ Not only do such self‑admiring and arrogant individuals have no claim to salvation, but a painful punishment awaits them. It may be understood from this verse that rejoicing over virtuous deeds which one has been enabled to perform is not condemned, provided it remains within moderation and does not turn into arrogance. Likewise, expressing joy over good deeds that have already been accomplished—so long as it remains within proper limits and is not attributed to self‑glorification—is also not blameworthy, since this is part of human nature. Nevertheless, the friends of God—those who have attained a high station of faith—distance themselves from such joy and gladness; they always regard their deeds as insignificant and perceive themselves as insignificant before the grandeur of the Lord. It should also not be imagined that the above verse is restricted only to the hypocrites of the early period of Islam or to similar individuals; rather, all those people in our own time, in various social circumstances, who rejoice in their evil deeds or encourage others to praise them with pen and tongue for what they have done, are included within the scope and meaning of this verse. Such people not only await punishment in the Hereafter but also, in worldly life, remain isolated from the rest of creation due to public anger and resentment, and become targets of diverse kinds of hardship. وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ God is the sovereign of the heavens and the earth and has power over all things. This verse is glad tidings for the believers and a threat for the disbelievers. There is no reason for believers to pursue advancement through crooked paths or to seek praise for deeds they did not perform. Rather, they may progress while remaining under the canopy of the power of the Owner of the heavens and the earth, benefiting from lawful and sound means. As for evildoers and hypocrites who desire to attain status and position through crooked ways, they should not entertain such illusions, for they will never escape the punishment of that God whose dominion encompasses all beings.

See ayat 194 for tafseer.

See ayat 194 for tafseer.

See ayat 194 for tafseer.

See ayat 194 for tafseer.

Although all the verses of the Noble Qur’an possess importance—since they are all the Word of God and were revealed for the instruction and moral training of humankind—nevertheless, some of them display a distinctive brilliance and radiance. Among these are the above‑mentioned five verses, which are counted among the most soul‑stirring passages of the Qur’an. They constitute a rare collection of religious truths in which delicate supplication is interwoven with humility and entreaty, and they resemble a heavenly hymn. It is for this reason that they have been accorded special importance in traditions and narrations. ʿAṭāʾ ibn Abī Rabāḥ reports that one day he went to Ḥaḍrat ʿĀʾishah and asked her what was the most extraordinary thing she had observed from the Messenger of Islam PBUH & His Pure Progeny. She replied: everything about the Prophet PBUH & His Pure Progeny was extraordinary; yet more extraordinary than all else was that one night he lay down to rest in my chamber. He had not yet taken rest when he rose, put on his garments, performed ablution, and began to pray. During the prayer, in a state of devotion and a special divine ardor, he wept so profusely that the front part of his garment became soaked with his tears. Thereafter, he placed his head in prostration and wept so intensely that the ground became wet with his tears. He remained in this state of weeping and spiritual agitation until the break of dawn. When Bilāl called him for the dawn prayer, he saw him drenched with tears and asked why he was weeping so intensely, while divine grace had already encompassed him. The Prophet PBUH & His Pure Progeny said: أَفَلَا أَكُونُ لِلَّهِ عَبْدًا شَكُورًا Should I not be a grateful servant of God? Why should I not weep, when God Almighty has revealed upon me, throughout the night, verses that are heart‑shaking and deeply unsettling? He then began reciting these five verses—those under consideration—and at the end said: وَيْلٌ لِمَنْ قَرَأَهَا وَلَمْ يَتَفَكَّرْ فِيهَا Woe to one who recites them but does not reflect upon them. (The above is reported in Tafsīr Abū al‑Fatḥ al‑Rāzī under the present verses.) The final sentence of the narration commands profound reflection upon the verses. Similar statements have been transmitted in many traditions with different expressions. In one narration, it is reported from Ḥaḍrat ʿAlī (عليه السلام) that whenever the Messenger of God PBUH & His Pure Progeny rose for the night prayer, he would first use the tooth‑stick, then look toward the sky and recite this verse. (Reported in Nūr al‑Thaqalayn and Majmaʿ al‑Bayān.) In the narrations of the Ahl al‑Bayt (عليهم السلام), it has been commanded that whoever rises for the night prayer should recite these verses. (Reported in Nūr al‑Thaqalayn and Majmaʿ al‑Bayān.) Nawf al‑Bakālī, one of the close companions of Ḥaḍrat ʿAlī (عليه السلام), relates: one night I was present in his company. I had not yet fallen asleep when I saw that the Imam (عليه السلام) rose and began reciting these verses. Then he called out to me and said: O Nawf! Are you sleeping or awake? I replied: I am awake and looking at this vast and expansive sky. He said: what a profound statement concerning those who did not accept the impurities of this earth and thus ascended toward the heavens—that is, those who escaped the confines of the material world, while their lofty spirits journey through the celestial realm.

إِنَّ فی خَلْقِ السَّماواتِ وَ الْاَرْضِ… Qur’anic verses are not meant merely to be recited, but were revealed for people’s understanding and comprehension; their recitation is only a prelude to understanding them. Thus, in the above verse, the grandeur of the heavens and the earth is mentioned, and it is stated that in the creation of the heavens and the earth and in the alternation of night and day, there are clear signs for those endowed with intellect and reason. By this statement, people are urged to reflect upon this magnificent creation so that every individual, according to his capacity and intellectual measure, may take his share from this boundless ocean and be nourished by the limpid spring of the mysteries of creation. The reality is that the wondrous designs of the universe, its captivating images, and the astonishing order governing it constitute a vast book whose every letter and word is a manifest proof of the existence and unity of the Creator of this world. الَّذینَ یَذْکُرُونَ اللَّہَ قِیاماً وَ قُعُوداً The splendor and charm visible in every corner of this world and throughout the vast realm of existence captivate the hearts of people of intellect in such a way that whether standing or sitting, resting on a bed or lying on one’s side, they remain absorbed in the remembrance of the Creator of this system and its mysteries. Thus, in the above verse, the divine statement is that the truly intelligent are those who remember God while standing, sitting, or lying on their sides, and who reflect upon the mysteries of the heavens and the earth; that is, they are always and in every state immersed in this life‑giving reflection. In this verse, remembrance is mentioned first and then reflection, meaning that merely remembering God is not sufficient; this remembrance bears its finest fruit only when accompanied by contemplation. Just as reflection on the creation of the heavens and the earth without remembrance of God is also of no avail. How many people of knowledge and learning there are who study astronomy and observe the extraordinary order and harmony in the interrelations of celestial bodies, yet because they are heedless of the remembrance of God, and because the lens of monotheism is not before their eyes and they do not view the universe from the perspective of recognizing its Origin, they are unable to derive the essential result of human cultivation from this observation. Such people are like those who consume a type of nourishment that strengthens only their bodies, while leaving no effect on their thought, vision, or soul. رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا Reflection upon the creation of human beings and the earth grants a person a particular insight. The first result of this reflection is that one becomes aware that creation is not futile, vain, or meaningless; for when a person observes a profound purpose even in the smallest elements of this world, how can he imagine that the entire universe exists without any aim or objective? Clear purposes are visible in the particular structure of a blade of grass. The human heart, its depths, and its chambers each follow a program. The layers of the eye have not been structured without purpose. Even the eyelashes and fingernails serve specific objectives. Is it then possible that an entity whose every part embodies intention and purpose should, as a whole, be entirely purposeless? It is for this reason that those endowed with intellect echo this confession: O Lord! You did not create this magnificent workshop of existence in vain. O God! This vast universe and its wondrous order are all signs of Your oneness, and You are exalted and pure above futile and purposeless acts. فَقِنَا عَذَابَ النَّارِ Immediately after acknowledging the presence of purpose in creation, people of intellect and reason turn their attention to their own creation. They understand that the human being, who is the fruit and result of this universe, has not been created in vain, and that his purpose is nothing other than cultivation and perfection. He has not been created for this transient and insignificant worldly life alone; rather, there is another abode awaiting him, where his deeds will be recompensed or punished. When people of reason contemplate this, they become attentive to their responsibilities and implore God for the ability to fulfill them so that they may be protected from divine punishment. Hence, they say: O Lord, protect us from the torment of the Fire. رَبَّنَا إِنَّکَ مَنْ تُدْخِلِ النَّارَ فَقَدْ اَخْزَیْتَہُ وَ مَا لِلظَّالِمِینَ مِنْ اَنْصَارٍ O Lord! Whomsoever You cause to enter the Fire, You have indeed disgraced and humiliated him, and for such wrongdoers there shall be no helpers. This statement indicates that people of intellect fear disgrace more than the fire of Hell itself. Great individuals are of this nature: they may endure pain, grief, and hardship, but they are exceedingly sensitive regarding the preservation of their honor and dignity. Thus, in their view, the most painful punishment on the Day of Resurrection is disgrace and humiliation before God and His servants. The point contained in “وَ مَا لِلظَّالِمِینَ مِنْ اَنْصَارٍ” is that, after becoming aware of the purpose of creation, people of insight reach the conclusion that the only means of success and salvation is one’s own deeds. Therefore, wrongdoers can have no helpers, because the true helper is righteous action, which they have forfeited. The word “ظلم” is used here either because injustice is among the gravest of sins, or because the essence of all sins is, in fact, wrongdoing against one’s own self. However, the verse is not contrary to intercession in its true sense, for as has been explained in the discussion on intercession, intercession requires a certain preparedness, which itself can only arise through some measure of righteous action. رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِیًا یُنَادِی لِلْإِیمَانِ اَنْ آمِنُوا بِرَبِّکُمْ فَآمَنَّا After understanding the purpose of creation, people of intellect realize that the path filled with ascents and the background of the revelation of Ayats cannot be traversed without the guidance of divine leaders. For this reason, they remain constantly alert, awaiting the call of heralds of faith and truth. When the first call reaches their ears, they hasten toward it and, after due reflection and inquiry, respond to the call and embrace faith with their entire being. Thus they say before their Lord: O Lord! We heard the call of a herald inviting us to faith, calling us to believe in our Lord, and so we believed. رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَ کَفِّرْ عَنَّا سَیِّئَاتِنَا وَ تَوَفَّنَا مَعَ الْاَبْرَارِ O Lord! When matters stand thus and we have truly embraced faith, yet we remain exposed to the fierce storms of human instincts and carnal desires, whereby slips occur and we commit various sins, so forgive us, pardon our sins, conceal our shortcomings, and grant us the good fortune to die upon the path of the righteous. People of intellect are connected to human society but are averse to individualism. They pray to God not only that their lives be spent among the righteous, but that their deaths—whether natural deaths or martyrdom in the path of God—also be alongside the righteous and according to their way. For even death among the wicked is grievous. At this point the question arises as to the meaning of seeking forgiveness of sins alongside seeking concealment and expiation of evils. Reflection upon other Qur’anic verses clarifies the answer. Sūrat al‑Nisāʾ, verse 31, states: إِنْ تَجْتَنِبُوا کَبَائِرَ مَا تُنْہَوْنَ عَنْہُ نُکَفِّرْ عَنْکُمْ سَیِّئَاتِکُمْ If you avoid major sins, We shall expiate your evil deeds and blot them out. This shows that سیئات refers to lesser sins. Thus, people of intellect first ask God for forgiveness of major sins, and together with this, they supplicate for the removal of minor sins. رَبَّنَا وَ آتِنَا مَا وَعَدْتَّنَا عَلَیٰ رُسُلِکَ … At the final stage, after traversing the path of unity, believing in the Day of Resurrection, accepting the call of the prophets, and fulfilling their responsibilities, they petition God, saying: Now that we have fulfilled our covenant, O Lord, fulfill the promises and glad tidings You conveyed to us through Your messengers, and do not disgrace us on the Day of Resurrection, for You never fail in what You promise. The plea not to be disgraced once again emphasizes their conviction in the value of personal dignity, for they regard disgrace as among the most painful punishments and therefore repeatedly draw attention to it. It is reported from Imam al‑Ṣādiq (عليه السلام) that he said: whoever faces a serious difficulty and says “رَبَّنَا” five times, God will deliver him from what he fears and grant him what he hopes for. Someone asked how he should say “رَبَّنَا” five times. He replied: he should recite these verses in which “رَبَّنَا” occurs five times, and then prayer is accepted immediately by the Lord, for He says: فَاسْتَجَابَ لَہُمْ رَبُّہُمْ It is self‑evident that the true and profound effect of these verses manifests only when a person’s tongue is in harmony with his heart and actions. The outlook of the people of intellect, their love for God, their sense of responsibility, and their performance of righteous deeds indicate that those who supplicate must adopt this same path and cultivate the humility and reverence that the people of intellect display when they supplicate before God. Generating responseProvide your feedback on BizChatDrop your files here

This verse is an adjunct to the preceding verse. In it, the result of the actions of those endowed with intellect and understanding is stated. At the beginning of the verse, the particle of consequence (فاءِ تفریع) is clear evidence that it is connected to the preceding verses. Despite this, several occasions of revelation have been transmitted concerning it; however, this does not contradict its connection with the preceding verses. One occasion of revelation is that one of the noble wives of the Messenger of God PBUH & His Pure Progeny, Lady Umm Salamah, submitted before him that the Qur’an speaks much about the jihad, migration, and sacrifices of men—does there exist any share for women in this matter? The present verse was revealed in response to this question. It is also reported that Ḥaḍrat ʿAlī (عليه السلام) migrated together with Fāṭimah bint Asad, Fāṭimah (عليها السلام) the daughter of the Messenger of God PBUH & His Pure Progeny, and Fāṭimah bint al‑Zubayr (who are collectively referred to as al‑Fawāṭim), and that Umm Ayman, a believing woman, joined him on the way; upon this, the above verse was revealed. As has already been stated, the occasions of revelation are not incompatible with the connection of the present verse to the preceding verses, just as the two occasions of revelation are not incompatible with one another. Provide your feedback on BizChat

In the preceding verses, mention was made of the faith, actions, supplications, and humble entreaties of those endowed with intellect. In this verse it is stated: فَاسْتَجَابَ لَهُمْ رَبُّهُمْ That is, their Lord immediately accepted their petitions. The expression “رَبُّهُمْ” (their Lord) conveys the utmost grace and benevolence of their Sustainer. Thereafter it is further stated: أَنِّي لَا أُضِيعُ عَمَلَ عَامِلٍ مِنْكُمْ So that no misunderstanding may arise and salvation and success not be imagined apart from human deeds and conduct, it is declared: I shall never let the deed of any doer among you go to waste. Here both the deed and the doer are mentioned, so that it may become clear that the real axis of the acceptance of supplication is righteous action produced by faith, and that such petitions are accepted immediately when they are supported by righteous deeds. مِنْ ذَكَرٍ أَوْ أُنْثَىٰ بَعْضُكُمْ مِنْ بَعْضٍ So that it may not be imagined that this divine promise is confined to any particular group, it is stated that it makes no difference whether the doer is male or female, for all of you are interconnected in creation; some of you are from others—women from men and men from women. بَعْضُكُمْ مِنْ بَعْضٍ This may indicate that all of you are followers of one religion and supporters of one truth, and you cooperate with one another; therefore there is no reason for God to make any distinction among you. فَالَّذِينَ هَاجَرُوا وَأُخْرِجُوا مِنْ دِيَارِهِمْ وَأُوذُوا فِي سَبِيلِي وَقَاتَلُوا وَقُتِلُوا لَأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ From this it follows that all those who have migrated in the path of God, been expelled from their homes and homelands, suffered hardships in the way of God, fought, and sacrificed their lives— the first favor from God Almighty toward them shall be that God has pledged to forgive their sins and to regard their hardships and sufferings as expiation for their sins, so that they may be completely purified of them. وَلَأُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ Thereafter it is stated that, in addition to forgiving sins, I shall certainly admit them into gardens beneath whose trees rivers flow, filled with manifold blessings. ثَوَابًا مِنْ عِنْدِ اللَّهِ وَاللَّهُ عِنْدَهُ حُسْنُ الثَّوَابِ This is the reward and recompense which God Almighty bestows upon them because of their self‑sacrifice; indeed, with Him alone is the most excellent reward. This indicates that for the inhabitants of this world, the full description and characterization of God’s reward is not possible; suffice it to know that His exalted essence surpasses every reward and recompense. From the above verse it becomes clear that, first, purification from sins must occur under the shelter of righteous deeds. Thereafter one should turn toward proximity to God, Paradise, and its blessings, because initially it is stated: لَأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ, and thereafter: وَلَأُدْخِلَنَّهُمْ جَنَّاتٍ. That is, Paradise is the abode of the purified, and until a person becomes purified, he cannot draw near to Paradise.

The aforementioned verse, like many other verses of the Quran, considers men and women equal to one another in reaching the inner and spiritual stations in the presence of God. In the view of the verse, the difference in gender, the difference in physical structure, and the difference in certain social responsibilities for them, is not a basis for any difference in the attainment of human perfection for both men and women. Rather, in this respect, the verse places both of them completely on the same level. That is why they are mentioned alongside one another. This is just like when, for the management of an organization, one person is made the head of the institution and another a deputy or a member. It is necessary for the head to have more experience and information, etc., in his work, but this difference in ranks is by no means a proof that the head of the institution is greater than his subordinates in human personality and value. The Glorious Quran clearly states: Wa man ‘amila salihan min zakarin aw untha wa huwa mu’minun fa’ula’ika yadkhuluna al-jannata yurzaquna fiha bi-ghayri hisab. (Surah Al-Mu’min, verse 40) Whoever from among men and women performs a righteous deed and is a believer will enter Paradise and will be given provision therein without account (and they will benefit from the spiritual and physical blessings of that world). Similarly, in another verse, it is stated: Man ‘amila salihan min zakarin aw untha wa huwa mu’minun fa-lanuhyiyannahu hayatan tayyibatan wa-lanajziyannahum ajrahum bi-ahsani ma kanu ya‘malun. (Surah An-Nahl, verse 97) Whoever from among men and women performs a righteous deed and is a believer, We shall grant them a pure life and give them a very good place. This verse and numerous other verses of its kind were revealed at a time when all the nations of the world were uncertain about women being of the human species and humankind, and considered them lowly and despicable creatures and the source of sin and death. Many past nations also held the belief that a woman's worship is not accepted in the court of God. Many Greeks considered women to be filthy creatures and a work of Satan. The Romans and some Greeks held the belief that, in principle, the human soul is not active in a woman. The human soul was given only to men. The most astonishing thing is that in the recent past, Christian scholars in Spain were debating whether a woman possesses a human soul like a man and whether her soul remains alive forever after death. Ultimately, after much debate and research, they reached the conclusion that since a woman's soul holds the status of a *barzakh* (an intermediary state) between a human and an animal, therefore, with the exception of the soul of the blessed Mary, peace be upon her, the soul of no woman will remain forever. (Explanatory Note: See *Dard Sarak Mark*, *Uzr-e-Taqseer ba Peshgah-e-Muhammad*, *Huqooq-e-Zan dar Islam*, and other books in this series). From the above-mentioned views, it becomes perfectly clear how far from the truth are some ignorant and uninformed people who sometimes accuse Islam of being a religion for men, not for women. If some of Islam's laws are different with respect to societal responsibilities due to the physical and psychological differences between men and women, they in no way diminish the true and inner value and status of women. Therefore, there is no difference between men and women; rather, the doors to good fortune and felicity are equally open to both. As we have read in the discussion of this verse, “ba‘dukum min ba‘d” (you are all of one species and members of one society).

See ayat 198 for tafseer.

See ayat 198 for tafseer.

Many of the Meccan polytheists were engaged in trade. Through this trade they acquired abundant wealth and lived lives of comfort and luxury. The Jews of Medina were also skilled in commerce and often returned from their trading journeys with plentiful gains. At that time, Muslims, due to specific circumstances, were facing severe material hardship and difficulty. Among the causes of these difficulties were the Muslims’ migration from Mecca to Medina and the economic siege and boycott imposed by a powerful enemy. The Muslims were living lives marked by deprivation rather than luxury. When some people observed these two contrasting conditions, they began to wonder why such comfort and affluence existed for the disbelievers while distress and suffering afflicted the people of faith, and why the Muslims were compelled to live lives of poverty and anxiety. The above verses constitute the response to this question.

The question that arises in the occasion of revelation reflects the circumstances of the Muslims during the time of the Prophet PBUH & His Pure Progeny, yet in reality it is a general question that people frequently ask in every age. Such people often compare the prosperity and luxurious lives of oppressors, rebels, and tyrants with the lives of believers that are filled with hardship and toil. They ask why wicked people, despite their oppressive and sinful lives, live in comfort, while people of faith are compelled to endure lives of difficulty and constraint on account of their belief and piety. At times, this situation gives rise to doubt and uncertainty in those of weak faith. If this question is examined carefully and both its aspects are considered with depth, clear and evident answers come to light, some of which are alluded to in the above verse. With more careful study, further answers also become apparent. The verse states: لا يَغُرَّنَّكَ تَقَلُّبُ الَّذِينَ كَفَرُوا فِي الْبِلَادِ The movement and apparent success of the disbelievers from city to city must never deceive you. Although outwardly the address in the verse is to the Messenger of God PBUH & His Pure Progeny, it is evident that the intent is all Muslims. It then states: مَتَاعٌ قَلِيلٌ These successes and unrestricted material benefits are fleeting and insignificant. ثُمَّ مَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمِهَادُ Behind these successes lies an evil end for them and responsibilities that will cling to them, and their final abode shall be Hell—what an evil resting place it is. The above verse, in reality, points to two matters: The first is that the scope of many successes enjoyed by rebels and oppressors is limited, just as the deprivations and hardships faced by many believers are also limited. The early period of Islam bears witness to this fact. We can observe the condition of the Muslims and their enemies during that time. The Islamic government was newly established, and storms from powerful enemies had descended upon it. The Muslims were threatened and intimidated, and thus the wings of the Islamic government were constrained. In particular, due to the migration of Muslims from Mecca, those believers—who were very few in number—were rendered almost stagnant. This condition was not unique to them alone; rather, all those who support a fundamental and spiritual revolution while living within a corrupt society must pass through intense deprivation. We know that this condition of the Muslims did not last long. The foundations of the Islamic government became firm and its branches grew strong. A flood of wealth entered Islamic lands, while the most depraved enemies who once lived in luxury were cast into humiliation. It is this situation that the verse refers to as “مَتَاعٌ قَلِيلٌ”. The second is that some material progress enjoyed by disbelievers occurs because they observe no principle or limitation in accumulating wealth, gathering riches by lawful and unlawful means alike—even by exploiting and draining the blood of the helpless—whereas believers adhere to the principles of justice and truth, observing restraints and limitations in this regard, and there must indeed be restraints upon unlawful acquisition of wealth. Thus, the conditions of the two groups cannot be judged by the same standard. Believers possess a sense of responsibility, while for disbelievers no such responsibility exists; and since this world is one of freedom of will and choice, God Almighty has left both groups free so that the outcome of each may be determined according to their deeds. This is what the above verse points to: ثُمَّ مَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمِهَادُ

One reason for the advancement of certain unbelievers and the backwardness of some believers is that, despite lacking faith, the former possess certain elements of strength whose absence causes decline. For example, we know certain individuals who are estranged from God, yet in the affairs of life exhibit effort, perseverance, mutual coordination, and awareness of contemporary conditions. Such people will undoubtedly attain success in material life. In reality, these people have adopted some of the fundamental principles of religion without being formally affiliated with it. In contrast, there are some individuals who adhere to religious beliefs but have neglected many of its practical injunctions. They are weak‑willed, dispirited, lacking perseverance, completely scattered, and disconnected from one another. It is therefore inevitable that such people will face repeated defeats in worldly life. Their failure is not due to faith itself, but rather to those weaknesses that exist within them. At times, they imagine that merely performing prayer and fasting should bring them success in all matters, whereas religion has come with a practical program for the advancement of life, the neglect of which results in defeat and failure. In summary, both groups possess certain strengths and certain weaknesses, each producing its own effects; however, at times, when one attempts to evaluate these situations, the effects become confused with one another. For instance, an unbelieving person who continuously exerts himself may lack inner peace of heart and soul, higher human objectives, and pure thoughts and emotions; yet because he approaches his work with zeal and perseverance, he advances in material life. Here some people ask why this unbelieving individual has succeeded in worldly life, as though they imagine some other factor to be responsible for this success. Just as this point applies to an individual, it can likewise be applied to a nation. Incidentally, it should also remain clear that the three aforementioned factors contributing to the success of unbelieving individuals—effort, mutual coordination, and awareness of prevailing conditions—do not necessarily coincide in one place, but rather each is connected to its own particular circumstance. لَكِنِ الَّذِينَ اتَّقَوْاْ رَبَّهُمْ لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا In the preceding verse, the fate of the unbelievers has been explained; in this verse, mention is made of the fate of the God‑fearing. The divine declaration states: but those who adopted piety and God‑consciousness (and who, while seeking material sustenance, upheld the principles of truth and justice, and who, on account of their faith in God, were expelled from their homeland and subjected to social and economic adversity) — in recompense for these hardships, God Almighty has granted them the gardens of Paradise, beneath whose trees flow rivers, and in which they shall abide forever. نُزُلاً مِّنْ عِندِ اللّهِ وَمَا عِندَ اللّهِ خَيْرٌ لِّلْأَبْرَارِ In Arabic usage, the word نُزُل means “that which is presented for the hospitality of a guest.” Some state that it means “the first thing offered to a guest upon reception” (such as a drink or fruit presented at the outset). Thus, in the above verse it is stated that the material blessings of Paradise are the beginning of the hospitality prepared for the righteous. As for the most important and exalted hospitality, it consists of the spiritual and intangible blessings, to which reference is made in the phrase وَمَا عِندَ اللّهِ خَيْرٌ لِّلْأَبْرَارِ—that which is with God is better for the righteous.

According to many exegetes, this verse pertains to the believers among the People of the Book who renounced unwarranted prejudice and joined the ranks of the Muslims. These individuals constituted a significant number among both Christians and Jews. Some commentators are of the view that this verse was revealed concerning the just and benevolent ruler of Abyssinia, the Negus (Najāshī), although its meaning is very broad. In the month of Rajab of the ninth year of the Hijrah, news of the death of the Negus reached the Messenger of God PBUH & His Pure Progeny on the very day of his passing through a divine revelation. The Messenger of God PBUH & His Pure Progeny said to the Muslims: One of your brothers has passed away from this world outside the land of Ḥijāz. Gather together so that you may offer the funeral prayer for him, in recompense for the services he rendered to the Muslims. Some people asked: Who is he? He PBUH & His Pure Progeny replied: The Negus. Thereafter, he PBUH & His Pure Progeny came with the Muslims to the cemetery of Jannat al‑Baqīʿ and performed the funeral prayer for him in absentia and supplicated for his forgiveness. He PBUH & His Pure Progeny also instructed his companions, and they did the same. Some hypocrites began to say: Muḥammad PBUH & His Pure Progeny has performed the funeral prayer for a disbeliever whom he has never seen, even though he did not accept his religion. Upon this, the above‑mentioned verse was revealed and they were answered. (Reported in Asbāb al‑Nuzūl by al‑Wāḥidī) This narration shows that the Negus had fully accepted Islam, although he did not openly manifest it.

وَإِنَّ مِنْ أَهْلِ الْكِتَابِ لَمَنْ يُؤْمِنُ بِاللَّهِ It has already been stated that, in the Noble Qur’an, the discourse concerning the followers of other religions never treats all of them as identical. The Qur’an’s method is that it does not adopt an attitude of obstinacy or prejudice toward any nation or group; rather, it judges them on the basis of their course of action. Therefore, it does not overlook the minority that possesses faith and righteous deeds while living among a misguided majority. Here too, the People of the Book have been strongly reproached because they concealed the signs of God and adopted rebellion, and then mention is made of that minority which accepted the call of the Messenger of God PBUH & His Pure Progeny. Five distinguishing qualities of these people are described. يُؤْمِنُ بِاللَّهِ – they are people who believe in God with heart and soul. وَمَا أُنزِلَ إِلَيْكُمْ – they believe in the Qur’an and in what has been revealed to you, Muslims. وَمَا أُنزِلَ إِلَيْهِمْ – in reality, their belief in the Messenger of Islam PBUH & His Pure Progeny is based on their true faith in their own heavenly scripture, in which glad tidings concerning the Messenger of Islam PBUH & His Pure Progeny are present. خَاشِعِينَ لِلَّهِ – they are those who humbly submit before the command of God, and it is precisely this humility and submissiveness that has drawn a clear boundary between true faith and ignorant fanaticism. لَا يَشْتَرُونَ بِآيَاتِ اللَّهِ ثَمَنًا قَلِيلًا – they do not sell the signs of God for a small price, and they are not like certain Jewish scholars who distort God’s signs in return for bribes, in order to preserve their positions and maintain their authority over people. It is evident that the intention is not that they do not sell them for a small price, but rather that they do not sell them for any price at all. The reference to a “small price” signifies that they are not like those scholars who are worldly‑minded and base‑spirited; moreover, whatever is received in exchange for these signs is, in any case, worthless. أُولَٰئِكَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ Those people, on account of their clear and upright course of action and their lofty human qualities, have their reward with their Lord. Here the use of the word “رَبِّهِمْ” reflects the extreme grace and benevolence of their Lord toward them, and it also indicates that, on the path of guidance, God Almighty nurtures and aids them. إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ God Almighty will settle the reckoning of His servants with great swiftness. Neither will the righteous have to face difficulty in receiving their reward, nor will there be any delay in the punishment of the wicked. This statement constitutes glad tidings for the virtuous and a warning and threat for evildoers.

This is the final verse of Sūrat Āl ʿImrān. In it, a comprehensive program consisting of four points is set forth for all Muslims; therefore its opening is “يَا أَيُّهَا الَّذِينَ آمَنُوا”. 1. اصْبِرُوا This is the first point of the program, which serves as a guarantee of the Muslims’ elevation and success. Its meaning is perseverance, patience, and steadfastness in the face of events. In reality, patience and perseverance are the true essence of every kind of material and spiritual success. However much their importance may be emphasized for collective and individual progress, it would not be excessive. Thus Ḥaḍrat ʿAlī (عليه السلام) has likened it to the head in relation to the body in his short sayings, stating: إِنَّ الصَّبْرَ مِنَ الْإِيمَانِ كَالرَّأْسِ مِنَ الْجَسَدِ That is, the relation of patience to faith is the same as that of the head to the body. 2. وَصَابِرُوا This is derived from “مُصَابَرَة” in the form of mutual action, and it means to display patience and perseverance in comparison with the patience and perseverance of others. Thus God Almighty first commands the people of faith to patience and perseverance, which includes every kind of struggle against the self and the hardships of life, and in the second stage commands perseverance in confronting the enemy. The effect of this is that until a community succeeds in striving against the self and reforming its inner weaknesses, success over the enemy is impossible. Most of our defeats in the face of enemies are for this very reason, that the struggle against the self has not been undertaken and the necessary reform of our weak aspects has not been carried out. Implicitly, this command (وَصَابِرُوا) indicates that to whatever extent the enemy demonstrates perseverance, we must display even greater perseverance and steadfastness. 3. وَرَابِطُوا The root of this word is “رِبَاط”, which means to bind something to a place (for example, binding a horse in one location). For this reason, an inn or a place where caravans halt is called a رباط. رَبْطُ الْقَلْب signifies tranquillity and composure of the heart, as though it is bound in a fixed place. مُرَابَطَة means guarding the frontiers, because soldiers, mounts, and military equipment are provided and stationed there. This word commands Muslims to remain prepared to confront the enemy and to protect the borders of Islamic lands, so that the enemy may not suddenly launch an attack upon them in a state of unawareness. It also commands them to remain constantly prepared against Satan and rebellious passions and desires, and to remain alert to their stratagems, so that they may not fall into heedlessness. For this reason, it is stated in some narrations that Amīr al‑Muʾminīn ʿAlī (عليه السلام) interpreted this term as adherence to and anticipation of one prayer after another, for one who keeps his heart and soul constantly awake through worship is like a soldier who is always ready (ATTENTION) to confront the enemy. In sum, رِبَاط bears a broad meaning encompassing preparedness for the defense of one’s self and the Islamic community. Accordingly, in Islamic jurisprudence, within the chapter of jihad, there is a discussion entitled “مُرَابَطَة” (that is, readiness to confront a potential enemy attack by safeguarding the frontiers), in which specific rulings are set forth. In some narrations, religious scholars are also referred to as “مُرَابِطُون”. Thus, according to one narration, Imam Jaʿfar al‑Ṣādiq (عليه السلام) states: عُلَمَاءُ شِيعَتِنَا مُرَابِطُونَ فِي الثَّغْرِ الَّذِي يَلِي إِبْلِيسَ وَعَفَارِيتِهِ، وَيَمْنَعُونَهُمْ عَنِ الْخُرُوجِ عَلَىٰ ضُعَفَاءِ شِيعَتِنَا وَعَنْ أَنْ يَتَسَلَّطَ عَلَيْهِمْ إِبْلِيسُ The scholars of our Shīʿa are like sentinels guarding the frontiers, standing in array before the armies of Satan and his demons, and protecting those who are unable to withstand their assault from Satan and his forces. (Reported in al‑Iḥtijāj by al‑Ṭabarsī, vol. I) Under this narration, the rank and status of scholars are described as far higher than those of officers and soldiers who guard the frontiers against the enemies of Islam. This is because scholars are the guardians of Islamic beliefs and culture, whereas the army guards geographical borders; and it is an established fact that a nation whose beliefs, heritage, and culture come under enemy attack and which fails to defend them properly will soon suffer defeat politically and militarily as well. 4. وَاتَّقُوا اللَّهَ The final command, which casts its shade over all the others, is the command to piety. Alongside perseverance, patience, and vigilance, piety and God‑consciousness are absolutely essential so that every form of self‑admiration, ostentation, and personal motive may be kept at bay. لَعَلَّكُمْ تُفْلِحُونَ Under the shelter of adhering to these four commands, you may attain success and prosperity; and by turning away from them, the path of success will be closed to you. 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At times the question arises as to why, in the Noble Qur’an, many statements begin with the word “لَعَلَّ”, such as “لَعَلَّكُمْ تُفْلِحُونَ” (perhaps you may attain success), “لَعَلَّكُمْ تَتَّقُونَ” (perhaps you may become God‑fearing), and “لَعَلَّكُمْ تُرْحَمُونَ” (perhaps God’s mercy may encompass you). Whereas “لَعَلَّ” is used in the sense of hesitation and uncertainty. God Almighty knows everything; therefore, such an expression does not seem appropriate for His exalted essence. Some opponents of Islam have also used this expression as evidence, citing it and claiming that Islam does not promise certain and definitive salvation to anyone, and that doubt and uncertainty are found in its promises, since many of them begin with “لَعَلَّ”. The reality is that this mode of expression is a clear proof of the grandeur, realism, and truthful exposition of the Qur’an, for the Qur’an employs this term in places where the attainment of a result requires the fulfillment of certain conditions, and through the word “لَعَلَّ” it makes a succinct reference to those conditions. For example, remaining silent and listening attentively when the Qur’anic verses are recited is not sufficient by itself for one to deserve God’s mercy; rather, in addition to this, understanding the verses and acting upon them is also necessary. Therefore, the Qur’an states: وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ (al‑Aʿrāf: 204) When the Qur’an is being recited, listen to it attentively and remain silent; perhaps God’s mercy may be bestowed upon you. Had the Qur’an stated that you will certainly become deserving of divine mercy, it would have been contrary to reality, for—as has already been written earlier—there are other conditions as well. But when it says “لَعَلَّكُمْ”, the role of the remaining conditions is preserved. Due to not paying attention to this reality, room for objection arose, to the extent that some of our scholars also came to hold that the word “لَعَلَّ” in such contexts is not used in the sense of “perhaps,” whereas this position runs contrary to the apparent meaning of the Qur’an and lacks any supporting evidence. In the verse under discussion as well, despite reference being made to four of the highest commandments of Islam, the word “لَعَلَّ” has still been used, so that there may be no neglect of other Islamic reformative responsibilities. In any case, if the Muslims of today were to incorporate the above verse as an Islamic maxim into their life programs, the many difficulties they currently face would be removed. The attacks that are being directed today at Islam and the Muslims are all due to neglect of these four commandments, or at least some of them, or to having forgotten them—and this is a deeply distressing situation. If the spirit of perseverance and steadfastness were to become alive and awakened among Muslims, they would be able to exert themselves more vigorously in the face of their enemies. In accordance with the divine command, they should practice مُرَابَطَة, that is, the full protection of geographical, cultural, and doctrinal frontiers; they should always remain prepared to confront the conspiracies of enemies; and beyond all this, through individual and collective piety and God‑consciousness, they should eradicate sin and corruption from their society. Then, indeed, their success can be guaranteed. O Great and Exalted God, grant us all the ability to adopt these life‑giving commandments of Your heavenly Book in our brief worldly lives, and bestow upon us Your limitless mercy and boundless grace. Āmīn.