Ar-Rum

See ayat 7 for tafseer.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

All eminent exegetes are in agreement that the opening verses of this Sūrah were revealed when the Prophet صلى الله علیہ و آلہ وسلم was in Makkah and the believers were few in number. At that time, a war took place between the Persian and Roman empires, in which the Persian forces emerged victorious. The polytheists of Makkah regarded this victory as an auspicious sign and considered it evidence for the validity of their shirk. They argued that the Persians were polytheists and Magians, being adherents of dualism, whereas the Romans were Christians and from among Ahl al‑Kitāb. Therefore, just as the Persians prevailed and the Romans were defeated, the final triumph would belong to shirk; the era of Islam would soon come to an end, and they themselves would emerge victorious. Although such assumptions are baseless, this type of propaganda could not remain without effect among the ignorant elements of society and the prevailing environment. Consequently, this matter weighed heavily upon the Muslims. At that juncture, these verses were revealed, in which it was decisively stated that although the Persians had prevailed in this war, it would not be long before they would be defeated by the Roman forces. Indeed, the time for the fulfillment of this prediction was also specified, stating that it would occur within a few years. This definitive prediction of the Qurʾān, on the one hand, constituted a sign of the miraculous nature of this divine Book and demonstrated the extent of the Prophet’s reliance upon the boundless knowledge of Allah and His awareness of the unseen. On the other hand, it stood in direct opposition to the prognostications of the polytheists. This prophecy brought such reassurance to the Muslims that some among them began to enter into wagers with the polytheists on this matter (it should be noted that, at that time, the prohibition of such wagering had not yet been revealed). (Tashrīḥī Note: This occasion of revelation has been reported, with varying expressions, in Tafsīr Majmaʿ al‑Bayān, al‑Mīzān, Nūr al‑Thaqalayn, Abū al‑Fatūḥ al‑Rāzī, Tafsīr Fakhr al‑Rāzī, Tafsīr Fī Ẓilāl, and other exegetical works.)

This Sūrah is among the twenty‑nine Sūrahs that begin with disconnected letters (al‑ḥurūf al‑muqaṭṭaʿāt) (الم). We have already discussed the interpretation of these letters on several occasions, particularly at the beginning of Sūrat al‑Baqarah, Sūrat Āl ʿImrān, and Sūrat al‑Aʿrāf. At this point, what is noteworthy is that, unlike many other Sūrahs that open with such letters and are subsequently followed by a discourse on the عظمت of the Qurʾān, this Sūrah does not outwardly proceed with such a discussion. Rather, it addresses the defeat of the Romans by the Persians and then their subsequent victory. However, upon reflection, it becomes apparent that this discussion itself is a manifestation of the عظمت of the Qurʾān, since it contains a report of the unseen relating to future events, which constitutes a proof of the greatness and miraculous nature of this heavenly Book. After mentioning the disconnected letters, Allah states that the Romans have been defeated: (غُلِبَتِ الرُّومُ). And that this defeat has occurred in a region close to you: (فِي أَدْنَى الْأَرْضِ). That is, O inhabitants of Makkah, this event took place in a nearby land—namely, the northern region of the Arabian Peninsula, in the land of Shām, between Buṣrā and Adhraʿāt. From this it is also understood that by “Rūm” is meant Eastern Rome (modern Turkey), not Western Rome. Some exegetes, such as Shaykh al‑Ṭūsī in al‑Tibyān, have interpreted “adnā al‑arḍ” to mean the land of Persia, that is, that the defeat occurred on the border between Iran and Rome (Biḥawālah: Tafsīr al‑Tibyān, vol. 8, p. 206). In view of the definite article in “al‑arḍ,” the first interpretation appears more appropriate; however, in certain respects—which will be mentioned—the second interpretation also carries weight. A third possible meaning of “adnā al‑arḍ” is that “land” refers specifically to Roman territory; thus, the Romans were defeated by the Persians in a region nearest to their own borders. The term “adnā” also indicates the significance of this defeat, for a defeat suffered near one’s own territory, where reinforcements are readily available, is far more consequential than one occurring in distant lands. Accordingly, the phrase “fī adnā al‑arḍ” implies the gravity of the Roman defeat. In such circumstances, the prediction that this defeated nation would soon achieve victory becomes even more remarkable, and such a prophecy cannot be understood except as being of a miraculous nature. After mentioning this defeat, it is added that the Romans will soon be victorious: (وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ). The word “sayaghlibūn” alone would have sufficed to convey the meaning, but the addition of “min baʿdi ghalabihim” emphasizes the significance of this victory, for it is unexpected that a defeated army should regain dominance within a short period. The Qurʾān thus informs of this future occurrence. (Tashrīḥī Note: After Khusraw I Anūshīrvān, his son Hurmuzd was killed, and Khusraw II (Parvīz) ascended the throne. In 612 CE, the Roman emperor Maurice was killed by a man named Phocas, and Khusraw seized the opportunity to initiate war against Rome. This conflict continued until approximately 615 CE, during which Persian commanders captured al‑Ruhā, Antioch, Damascus, and Jerusalem, as well as parts of northern Egypt—this corresponds to “ghulibat al‑Rūm.” Thereafter, Emperor Heraclius reconquered these territories around 623–624 CE, entered Persian lands, and advanced as far as Ganzak. In 628 CE, he reached Ctesiphon; Khusraw fled and was soon killed in a rebellion. The phrase “wa hum min baʿdi ghalabihim sayaghlibūn” refers to this Roman victory.) It is then stated that this event will occur within “a few years” (فِي بِضْعِ سِنِينَ). The term “biḍʿ” generally denotes a period ranging from three to nine years. (Tashrīḥī Note: Other interpretations of “biḍʿ” exist, such as three to ten years, one to nine years, or six to nine years; however, the most widely accepted view is the range of three to nine years.) If Allah informs about events of the future, it clearly indicates that all matters lie within His authority, whether before or after this defeat and victory: (لِلَّهِ الْأَمْرُ مِن قَبْلُ وَمِن بَعْدُ). It is evident that the occurrence of all events according to the command and will of Allah does not negate human free will or the necessity of effort. Rather, it conveys that Allah alone is the ultimate possessor of power, and whatever human beings possess is granted by Him. It is then added that although the Romans have been defeated and the polytheists rejoice in this, when the Romans prevail, the believers will rejoice: (وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ). This rejoicing will be due to divine assistance: (بِنَصْرِ اللَّهِ). Allah grants victory to whomever He wills, and He is the Mighty, the Merciful: (يَنصُرُ مَن يَشَاءُ وَهُوَ الْعَزِيزُ الرَّحِيمُ). As for the cause of the believers’ joy, several interpretations have been proposed. Some state that they rejoiced at the victory of the Romans over the Persians; although the Romans were also disbelievers, they were Ahl al‑Kitāb, and their victory over the Magian polytheists represented, in a sense, a triumph of Tawḥīd over shirk. Others suggest that the believers regarded this event as a favorable sign pointing toward their own eventual victory over the polytheists, or that their joy stemmed from the fulfillment of the Qurʾān’s prophetic statement, thereby affirming its truth and constituting a significant spiritual victory. It is also possible that the Roman victory coincided with one of the مسلمانوں’s own victories, such as the victory at Badr or the Ḥudaybiyyah treaty, both of which were of great importance. In particular, the phrase “bi‑naṣr Allāh” accords well with this interpretation. In summary, the believers rejoiced for multiple reasons: the victory of Ahl al‑Kitāb over polytheists, the verification of the Qurʾānic prophecy, and their own contemporaneous successes. It is then emphasized: this is the promise of Allah (وَعْدَ اللَّهِ). (Tashrīḥī Note: “waʿd Allāh” is in the accusative as mafuʿl muṭlaq, with an implied verb, understood from “sayaghlibūn,” meaning: this is indeed the promise of Allah.) And Allah never breaks His promise, though most people do not know (لَا يُخْلِفُ اللَّهُ وَعْدَهُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ). The ignorance of people arises from their lack of معرفت of Allah, His knowledge, and His power. Breaking a promise occurs either due to ignorance—when new information leads to a change of decision—or due to weakness, when one lacks the ability to fulfill it. But Allah, who is fully aware of all outcomes and whose power surpasses all, never fails in His promise. It is further stated that such short‑sighted people know only the outward aspect of worldly life and are heedless of the Hereafter: (يَعْلَمُونَ ظَاهِرًا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ). They are acquainted only with superficial aspects of worldly existence, content with fleeting pleasures and distractions, while remaining unaware of the deeper reality and ultimate end. If they understood the inner nature of this transient life, they would recognize it as merely a stage within a longer journey—just as life in the womb is only an initial phase of a greater existence. An important rhetorical feature of this āyah is the repetition of the pronoun “hum,” which indicates that the cause of this ignorance lies within themselves. It is as though one might say: “you caused me to be heedless,” and the reply would be: “you yourself became heedless”—that is, you are yourself the cause of your own negligence.

One of the evidences for establishing the miraculous nature of the Qurʾān is its reports of the unseen (akhbār al‑ghayb), a sample of which has appeared in the verses under discussion. Within these āyāt, with repeated emphasis, the great victory of a defeated army after a few years has been foretold, and this information has been presented as an unfailing promise of Allah. This prophecy contains several significant aspects. First, it conveys, in absolute terms, the news of victory: وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ They will, after their defeat, soon be victorious. Second, it announces the victory of the believers over the disbelievers around the same time: وَيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُونَ بِنَصْرِ اللَّهِ And on that day the believers will rejoice in the help of Allah. Third, it explicitly states that this event will occur within a few years: فِي بِضْعِ سِنِينَ. Fourth, the certainty of this promise is established through repeated emphasis: وَعْدَ اللَّهِ لَا يُخْلِفُ اللَّهُ وَعْدَهُ This is the promise of Allah, and Allah does not fail in His promise. History demonstrates that not even nine years had elapsed when both of these events came to pass. In a renewed war, the Romans achieved victory over the Persians, and at approximately the same time, through the Treaty of Ḥudaybiyyah (and according to another report, at the Battle of Badr), the believers attained a significant triumph over their adversaries. At this point, the question arises: can an individual, on the basis of ordinary acquired knowledge, provide such definitive information about an event of this magnitude? Even if one were to assume that a political figure possessed a degree of foresight, such a person would still express such a prediction cautiously and tentatively, not with such clarity and certainty. For if such a prediction had proven incorrect, it would have furnished the opponents with a decisive argument against the claim of prophethood. The reality is that matters such as the victory of the Romans clearly indicate that the source of the knowledge and information of the Prophet of Islam صلى الله علیہ و آلہ وسلم was something beyond ordinary means. Under normal circumstances, no individual possesses either the capacity or the audacity to make such unequivocal assertions. In particular, reflection upon the life of the Prophet صلى الله علیہ و آلہ وسلم reveals that he was not among those who spoke carelessly; rather, all his actions were measured and deliberate. When such a person makes claims of this nature, it demonstrates that the source of his knowledge lies beyond the material realm and is rooted in divine revelation and the infinite knowledge of Allah. The historical correspondence of this prophecy will be examined subsequently.

Principally, there exists a profound difference in insight between a believer endowed with معرفت and a materialist or polytheist. The former, on the basis of belief in Tawḥīd, regards the universe as the creation of a Wise and All‑Knowing God. He maintains that all divine actions are grounded in wisdom and directed toward a purposeful end. Accordingly, he perceives the world as a collection of intricate mysteries and profound realities, holding that nothing within it is insignificant. Every word in the book of the universe is meaningful and filled with depth. This Tawḥīd‑based insight constantly reminds him not to pass superficially over any event or phenomenon, for what may appear simple could, in fact, conceal the most complex secrets. In his view, it is the depth of the world that is significant, not merely its outward form. Having learned from the school of Tawḥīd that no act of God is purposeless and that creation itself is directed toward a definite end, he evaluates every part of existence from this perspective. In contrast, the latter—the materialist and unbelieving individual—considers the world to be a collection of blind, deaf, and purposeless occurrences, recognizing only its outward dimension and denying any inner depth or significance. Such individuals liken the world to a book in which a thoughtless child has drawn random lines and marks without meaning; from their perspective, such a book possesses no significance or meaning. They regard the world in precisely the same way. It has even been noted that among great scientists, those who have deeply reflected upon the order of the universe often possessed a form of religious disposition (this point merits careful reflection). Indeed, the renowned contemporary thinker Albert Einstein (d. 1955) stated that among the great masterminds of the world, scarcely any can be found who does not possess some form of religious feeling, although this may differ from the religion of the general populace. According to him, the religion of such individuals is based upon a sense of awe and wonder derived from contemplation of the intricate and astonishing order of the universe. Whenever a veil is lifted from these mysteries, it becomes apparent that what humanity has thus far come to know through sustained effort and reflection is nothing more than a faint reflection of true knowledge. Elsewhere, Einstein remarks that the factor which has compelled scientists, thinkers, and discoverers to devote long years in solitude to the study of the subtle mysteries of the universe has been precisely this kind of religious conviction (Biḥawālah: Dunyāy ke Man Bīnam). There is, therefore, one person who regards this world as the ultimate stage and the final objective of life, and another who views it as a field of cultivation and a place of trial for the eternal life that follows. Clearly, the attitudes of these two individuals toward the world cannot be the same. One sees only the outward aspect, while the other reflects upon its profound reality. This difference in perspective fundamentally shapes their entire mode of life. The superficial observer considers spending in the path of Allah as a loss, whereas the monotheist regards it as a profitable transaction. One considers usury a means of increasing wealth, while the other views it as a cause of misfortune and ruin. One regards jihād as a burden and martyrdom as annihilation, whereas the other sees jihād as the secret of honor and martyrdom as eternal life. Thus it is correct that the unbelievers perceive only the outward aspect of worldly life and remain heedless of the Hereafter: يَعْلَمُونَ ظَاهِرًا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ

The historical correspondence of this prophecy regarding the war between Iran and Rome may be outlined as follows: During the reign of Khusraw Parvīz, a prolonged conflict began between the Persians and the Romans, which continued for approximately twenty‑four years, commencing in 604 CE and ending in 627 CE. The details are as follows: in 616 CE, two Persian commanders, Shahbarāz and Shāhīn, launched an attack upon the eastern territories of Rome. They defeated the Roman forces and captured regions including al‑Shām, Asia Minor, and Egypt. The eastern Roman administration, having suffered severe defeat, was brought to the brink of collapse, and the Persians seized all their Asiatic possessions. This event occurred approximately in the seventh year after the Prophetic mission (biʿthah) of the Prophet صلى الله علیہ و آلہ وسلم. Thereafter, in 622 CE, the Roman emperor Heraclius launched a counter‑offensive against Iran and inflicted successive defeats upon the forces of Khusraw Parvīz. This series of campaigns, in which the Romans were victorious, continued until 627 CE. As a result of these defeats, the Persians removed Khusraw Parvīz from power and installed his son Shīrūyah as ruler. From a historical perspective, it should be noted that the Prophet صلى الله علیہ و آلہ وسلم was born in 571 CE and his mission began in 610 CE. Accordingly, the defeat of the Romans at the hands of the Persians occurred around the seventh year after the biʿthah, while the Roman victory over the Persians corresponds to approximately the fifth or sixth year after the Hijrah. In the fifth year after the Hijrah, the Battle of the Trench took place, and in the sixth year, the Treaty of Ḥudaybiyyah occurred. It should also be taken into account that news of the war between Iran and Rome would have taken some time to reach Ḥijāz and Makkah. In any case, the historical correspondence of these events clearly demonstrates the truthfulness of the Qurʾānic prophecy.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

In the final āyah of the previously discussed passage, reference was made to those superficial observers whose intellectual horizon is confined to the limited domain of this material world. They remain heedless of the Resurrection and of the existence of a realm beyond the physical. However, in the verses under discussion and the subsequent ones, various themes concerning the origin (mabdaʾ) and the return (maʿād) are presented. First, in the form of a reproachful interrogative, the Qurʾān states: (أَوَلَمْ يَتَفَكَّرُوا فِي أَنفُسِهِم مَّا خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ وَأَجَلٍ مُّسَمًّى) Do they not reflect within themselves that Allah has not created the heavens and the earth and whatever is between them except with truth and for an appointed term? That is, if they were to reflect properly and refer to the judgment of their reason and inner conscience, they would clearly realize two matters. First, that this universe has been created upon a foundation of truth, and its existence is sustained within a system that serves as a complete proof of the wisdom, power, and reality of its Creator. Second, that this universe is moving toward decline and cessation. Since it is inconceivable that the Wise Creator would bring it into existence without purpose, the very existence of this world serves as evidence that there is another world beyond it—a realm of permanence. Otherwise, the creation of this universe would be meaningless, and it would be absurd to suppose that such a vast cosmos was created merely for the brief earthly life of human beings. From this, the existence of the Hereafter is established. If one reflects upon the ordered functioning of the cosmos, recognizing that no part of it is independent but rather that all parts are interdependent, one’s intellect is naturally led toward the existence of a Wise Creator. Moreover, the expression “ajalin musamman” serves as evidence for the Hereafter, indicating that the existence of the universe is limited and temporally bound. Accordingly, the verse concludes: (وَإِنَّ كَثِيرًا مِّنَ النَّاسِ بِلِقَاءِ رَبِّهِمْ لَكَافِرُونَ) Indeed, many people deny the meeting with their Lord. That is, many people deny the doctrine of maʿād. As frequently cited in the Qurʾān, the polytheists would say: how is it possible that after we become dust, we shall be raised again? They considered this astonishing and impossible. Alternatively, even if they did not verbally deny it, their actions—marked by rebellion and moral corruption—demonstrated a lack of genuine belief in the Hereafter. The phrase “fī anfusihim” in this verse does not mean that they should examine the inner secrets of their own being, as suggested by Fakhr al‑Rāzī, but rather that they should employ their intellect and conscience to reflect upon the creation of the heavens and the earth. The expression “bil‑ḥaqq” may be interpreted in two ways: first, that the creation of the universe, its order, and the laws governing it are grounded in truth; and second, that the purpose of creation itself is truth. These interpretations are not mutually exclusive. The expression “liqāʾ rabbihim” refers, as previously mentioned, to the unveiling of veils on the Day of Resurrection, when human beings will inwardly perceive the greatness of Allah. The phrase “ajalin musamman” further emphasizes that worldly life is not everlasting, serving as a warning to world‑centered individuals. The subsequent verse adds: (أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِن قَبْلِهِمْ) Have they not traveled through the land and observed the fate of those who came before them? Those people were stronger in power, cultivated the land more extensively, and developed it far beyond what these people have done: (كَانُوا أَشَدَّ مِنْهُمْ قُوَّةً وَأَثَارُوا الْأَرْضَ وَعَمَرُوهَا أَكْثَرَ مِمَّا عَمَرُوهَا) Their messengers came to them with clear signs: (وَجَاءَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ) Yet they rebelled and rejected the truth, and as a result they were seized by a painful punishment. Allah did not ظلم them; rather, they wronged themselves: (فَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَكِن كَانُوا أَنفُسَهُمْ يَظْلِمُونَ) This verse refers to past nations who, despite being superior in material power, wealth, and development compared to the contemporaneous polytheists, were not spared from divine punishment when they denied the signs of Allah and His messengers. The expression “أَثَارُوا الْأَرْضَ” may include ploughing for agriculture, digging canals, or laying foundations for large constructions—indeed, it encompasses all stages of cultivation and development. These nations excelled in such fields and were, therefore, stronger than the people of Makkah, who were comparatively less developed. Nevertheless, when they denied the divine signs and rejected their prophets, they could not escape divine punishment. Thus, the people of Makkah are invited to reflect upon how they could possibly escape such a fate. They brought this punishment upon themselves; Allah never commits injustice. In the final verse under discussion, the ultimate stage of disbelief among past nations is described as follows: (ثُمَّ كَانَ عَاقِبَةَ الَّذِينَ أَسَاؤُوا السُّوأَى أَن كَذَّبُوا بِآيَاتِ اللَّهِ وَكَانُوا بِهَا يَسْتَهْزِؤُون) The consequence of those who persist in evil is that they deny the signs of Allah and even mock them. Sin and moral corruption, like a consuming disease, gradually destroy the spirit of faith, leading a person from transgression to denial, and ultimately to ridicule of divine truths and the prophets. At this stage, admonition and warning have no effect, and only divine punishment remains. An examination of the lives of such individuals shows that they did not begin as extreme transgressors; rather, a spark of faith once existed within them. However, continuous sin gradually distanced them from faith and piety until they reached the final stage of disbelief. In the sermon delivered by Sayyidah Zaynab سلام اللہ علیہا in Damascus before Yazīd, this very āyah was invoked. Observing his expressions of disbelief and his mockery of religion—such as reciting verses that denied revelation and prophethood—she declared: صدق الله كذالك يقول ثم كان عاقبة الذين اساءوا السوای آن كذّبوا بآياتِ الله و كانوا بها یستهزءون Thus demonstrating that his condition was a manifestation of the Qurʾānic statement: that those who persist in wrongdoing ultimately deny and mock the signs of Allah. (See: Biḥār al‑Anwār, vol. 45, p. 157).

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

In the previous verse, mention was made of those deniers who mocked the divine verses, and in the present verses, the subject of Resurrection and the condition of the guilty on the Day of Judgment is described, thus completing the topic mentioned in the preceding verses. First, it is stated: God initiates creation, then He will repeat it, and all of you will return to Him: (اَللَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ ثُمَّ إِلَيْهِ تُرْجَعُونَ). This verse provides a meaningful and concise argument regarding the issue of Resurrection. This argument is repeated in various expressions in other Quranic verses, which is: He who had power over the original creation also has power over the Resurrection. Moreover, the law of justice and divine wisdom require that the creation perish and then be recreated. The phrase "ثُمَّ إِلَيْهِ تُرْجَعُونَ" implies that on the Day of Judgment, after being resurrected, all will return to the Divine Court of Justice to receive punishment or reward. It is even more significant that the believers, who obeyed the divine commands in this world and completed spiritual stages, will proceed in their spiritual perfection towards the ultimate imperishable station of knowledge and closeness to the Lord. The following verse discusses the criminals in this manner: On the Day when the Hour arises, the criminals will be overwhelmed with despair and grief: (وَيَوْمَ تَقُومُ السَّاعَةُ يُبْلِسُ الْمُجْرِمُونَ). The word "يبلس" is derived from the root "ابلاس." Its meaning relates to the extreme grief and despair that afflicts a person. It is obvious that if a person becomes disappointed about something, and if that thing is not important to their existence, then their despair is also insignificant. But if someone becomes hopeless about a life necessity, then their grief and sorrow are also significant. Therefore, some commentators have considered the root "ابلاس" to mean "becoming necessarily despairing." Iblis is called so because he became hopeless and grieved over the mercy of God. In any case, the criminals deserve to be despairing and sorrowful on that Day because, during the time of Resurrection, they neither bring faith and righteous deeds with themselves, nor will there be any helper or companion for them on that Day, nor will it be possible for them to return to the world and make up for their past shortcomings. Therefore, the subsequent verse adds that their gods will not intercede for them that Day: (وَلَمْ يَكُن لَّهُم مِّن شُرَكَائِهِمْ شُفَعَاءُ). By their gods, the verse means those idols which the disbelievers were asked about when queried why they worshipped them; they would reply: هَـؤُلاَءِ شُفَعَاؤُنَا عِندَ اللّهِ "These are our intercessors with God." (Yunus-18) At that time, those disbelievers will realize that these worthless stone fragments had no control or power. For this reason, they will express hatred and aversion toward those gods whom they used to consider partners with God, and will deny any association with them: (وَكَانُوا بِشُرَكَائِهِمْ كَافِرِينَ). How could the disbelievers not reject their gods when they see that not only can these gods not help them in any calamity, but, according to the Quran, these gods themselves began to deny their own worshippers and say: O Lord! "مَا كَانُوا إِيَّانَا يَعْبُدُونَ" These people did not worship us, but worshipped their own desires. (Qasas-63) Beyond this, these gods will conspire against their worshippers in enmity, as stated in Surah Ahqaf, verse 6: وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ When people are gathered, they will be enemies to them, and they will disavow their worship. Verse 14 points to the separation of people into different groups on the Day of Judgment: It is stated that on that Day, people will part from one another: (وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ). Those who believed and performed righteous deeds will enjoy the blessings of God in a garden of bliss, joyful and happy, such that signs of gladness will appear on their faces: (فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَهُمْ فِي رَوْضَةٍ يُحْبَرُونَ). The root of "يُحْبَرُونَ" is "حبر" (like the word "قشر"), meaning "good effect." This word is also used to describe when the effect of joy and happiness appears on the face, and since the people of Paradise will be so full of happiness and delight that its effect will manifest throughout their entire being, this word is used to express that meaning. "روضة" denotes a place where water and trees abound; hence it also refers to lush and verdant gardens. If this word is used here as an indefinite noun, it serves to emphasize the grandeur and magnificence of the place, implying that the believers will enjoy the best, most beautiful, and delightful gardens and divine blessings in Paradise. But those who disbelieved and rejected Our verses and the meeting of the Hereafter will surely be presented with divine punishment...(وَأَمَّا الَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا وَلِقَاءِ الْآخِرَةِ فَأُوْلَئِكَ فِي الْعَذَابِ مُحْضَرُونَ) - This statement is striking because for the people of Paradise, the word "يُحْبَرُونَ" is used, which primarily signifies their joy and gladness, whereas for the inhabitants of Hell, the word "مُحْضَرُونَ" is used, indicating their extreme revulsion and distress, as the term 'being brought' here implies being taken against one's will and desire. Another point is that in the matter of the people of Paradise, both "faith" (iman) and "righteous deeds" (amal-e-salih) are conditions, whereas with regard to the people of Hell, only disbelief (denial of the origin and the Hereafter) is mentioned. The implication is that faith alone is not sufficient to enter Paradise; righteous deeds are also necessary. However, for entering Hell, mere disbelief is sufficient, regardless of whether a person has committed other sins or not, because "disbelief" is itself a great sin.

It is noteworthy that in many āyāt of the Qurʾān, the Day of Resurrection is referred to as “al‑Sāʿah.” Among these are two of the verses under discussion (12–14). The reason for this terminology is that the literal meaning of “sāʿah” is a “portion of time” or a “brief moment.” Since the event of the Resurrection will occur suddenly and with lightning‑like rapidity, and since Allah is “Sarīʿ al‑Ḥisāb,” taking account swiftly on that Day, the term “sāʿah” is used so that people remain constantly mindful of the nature and reality of the Day of Judgment. Ibn Manẓūr, in Lisān al‑ʿArab, writes that “sāʿah” denotes the moment when, at the end of the world, a cry will be sounded, upon hearing which all living beings will immediately perish, and it also refers to the moment when people will be raised from their graves at the Resurrection. This designation for the end of the world and the occurrence of the Resurrection has been chosen because, at the first blast—as indicated in the verse: إِن كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ (Yā Sīn 28) all will suddenly perish. Then, when the trumpet is blown again, all will be instantaneously restored to life, and the Resurrection will be established. Al‑Zabīdī, in Tāj al‑ʿArūs, citing certain scholars, reports that “sāʿah” is of three types: 1. al‑Sāʿah al‑Kubrā: the Day on which people will be raised for reckoning. 2. al‑Sāʿah al‑Wusṭā: the moment when, by divine command, a particular people are suddenly destroyed through punishment. 3. al‑Sāʿah al‑Ṣughrā: the moment of death for each individual person.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

In the preceding verses, an extended discussion was presented on the subject of mabdaʾ and maʿād, along with some mention of the reward of the believers and the consequences faced by the polytheists. In the present verses, there is mention of the glorification (tasbīḥ), praise (ḥamd), and transcendence of Allah above every form of shirk, نقص, and imperfection. Accordingly, Allah states: Then glorification and exaltation belong exclusively to Allah when you enter the evening and when you enter the morning: فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ And to Him belongs all praise in the heavens and the earth, as well as in the afternoon and when you reach the time of ẓuhr: وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ In these two verses, four times for the tasbīḥ of the Lord are mentioned in order: 1. The beginning of the night (حين تمسون) 2. The rising of the morning (وحين تصبحون) 3. The time of afternoon (وعشیًا) 4. The decline of the sun, i.e., the time of ẓuhr (وحين تظهرون) However, with respect to place, the expression of praise is universal, encompassing the expanses of the heavens and the earth. The mention of these four times may, by idiomatic expression, convey continuity—namely, that one should continually engage in tasbīḥ. Just as one says that a person is cared for “morning and evening,” intending thereby all times without restriction. Some exegetes have suggested that these four times refer to the times of the prescribed prayers. However, they are unable to satisfactorily explain why only four times are mentioned rather than five. It may be responded that the times of maghrib and ʿishāʾ are relatively close—separated by at most an hour and a half—and thus have been conjoined in a single reference, whereas the times of ẓuhr and ʿaṣr are separated by a longer interval. Nevertheless, if the broader meaning of ḥamd and tasbīḥ implied by these verses is adopted, then it cannot be confined solely to the five daily prayers, although these prayers certainly constitute clear instances of it. It is also possible that by stating “سبحان الله” and “وله الحمد,” Allah Himself is declaring His own glorification and praise, as in the verse: فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ Blessed is Allah, the best of creators. Alternatively, these expressions may be understood as commands, meaning: glorify Him and praise Him. This interpretation appears closer to the intent of these verses, as they enjoin all servants to engage in ḥamd and tasbīḥ at all times—morning, evening, and at midday and afternoon—whether within prayer or outside it, so that آثار of shirk and sin may be erased from their hearts and souls. A ḥadīth from the Messenger of Allah صلى الله علیہ و آلہ وسلم states that whoever recites these two verses along with the following verse in the morning, any obligatory act missed during the day will be compensated by Allah, and whoever recites them at the beginning of the night, any obligatory act missed during the night will similarly be recompensed (Tafsīr Nūr al‑Thaqalayn, vol. 4, p. 172). The subsequent verse once again addresses the subject of maʿād and responds, in a different manner, to the objections of the deniers. It states that it is a divine pattern that He brings forth the living from the dead and the dead from the living, and revives the earth after its death; in the same way, you too will be brought forth on the Day of Resurrection: يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا وَكَذَلِكَ تُخْرَجُونَ Thus, scenes of resurrection are continually manifested before human beings in the world: the emergence of life from lifelessness and lifelessness from life. Accordingly, it is not astonishing that at the end of the world all living beings will perish, and at the Resurrection all will be brought to life again. The Qurʾān frequently illustrates the emergence of life from death by the example of the earth. In winter, the earth appears lifeless—no vegetation grows, no flowers bloom. But with the arrival of spring, as a result of balanced conditions and life‑giving rain, the earth comes alive: grass grows, blossoms appear, and branches bud forth. This is a visible manifestation of resurrection. Similarly, lifeless matter becomes part of living beings. The food and water consumed are not living entities, yet they become part of the living organism, contributing to the growth of bodily cells. Through this process, an infant grows into a strong adult. This may be regarded as a form of the emergence of life from what is lifeless. Thus, within the natural order, there is a continuous cycle: life issuing from death and death from life. On this basis, the Creator of nature is certainly capable of raising the dead on the Day of Resurrection. Although some exegetes have proposed metaphorical interpretations—such as the emergence of a believer from a disbeliever, or knowledge from ignorance—these are secondary meanings that may be derived from the inner dimension (bāṭin) of the verse. The primary, apparent meaning remains the transformation between life and lifelessness within the created order. In a narration from Imām Mūsā ibn Jaʿfar علیہ السلام regarding the verse “يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا,” it is stated that the revival of the earth does not refer solely to rainfall, but to the establishment of justice, whereby Allah raises individuals who revive justice, and through the establishment of justice the earth becomes truly alive. The benefit of justice, the Imām explains, exceeds that of sustained rainfall. This indicates that the meaning of the verse should not be restricted merely to physical revival through rain; rather, the spiritual and moral revival of the earth through justice is of even greater significance.

See ayat 22 for tafseer.

See ayat 22 for tafseer.

In these verses and in portions of the verses that follow, a number of striking signs of Allah and evidences of Tawḥīd within the order of existence are presented. This exposition serves as a completion of the foregoing discussions. It may be stated that, taken collectively, these verses constitute an important segment of the Qurʾānic āyāt pertaining to Tawḥīd. These āyāt, all of which begin with the expression “وَمِنْ آيَاتِهِ” (among His signs), possess a distinctive rhythm, an engaging tone, and deeply impactful expressions. In total, there are seven such verses: six occur consecutively, while one, āyah 42, appears separately. From the perspective of āyāt al‑anfus and āyāt al‑āfāq, their distribution is noteworthy. Three of these verses refer to signs within the human self (āyāt al‑anfus), while three refer to signs in the external world (āyāt al‑āfāq). One verse encompasses both dimensions. It is significant that in the entire Qurʾān, verses beginning with “وَمِنْ آيَاتِهِ” do not exceed eleven in number: seven in this Sūrah, two in Sūrat Ḥā‑Mīm Sajdah (37–39), and two in Sūrat al‑Shūrā (29–32). In reality, the totality of these eleven verses effectively encompasses the argument for Tawḥīd. Before commencing the interpretation of these verses, it is necessary to note that the natural phenomena and realities indicated here, though outwardly accessible to ordinary perception, reveal deeper layers of meaning as human knowledge advances. With the progress of science and understanding, new dimensions of these divine signs continue to unfold. The Qurʾān first refers to the creation of the human being, which constitutes one of the foremost and greatest blessings of Allah. Thus it is stated: وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ Among His signs is that He created you from dust; then suddenly you became human beings spread across the earth. In this āyah, two signs are mentioned. First, the creation of humanity from dust—either referring specifically to the creation of Ādam or, more generally, to all human beings, since the nourishment of the human body ultimately derives from the earth. Second, the proliferation of the human race across the earth. If the capacity for reproduction had not been placed within human nature, the continuity of humanity would not have been possible. It is a matter of profound wonder that a dense substance such as خاک could give rise to a being as subtle and refined as the human. The delicate structure of the human eye and the highly sensitive cells of the brain stand in stark contrast to their material origin, revealing the حکمت of the Creator. From a lifeless and seemingly insignificant element, such a complex and elevated being has been brought forth. تبارك الله احسن الخالقين This also indicates that all human beings share a common origin and that their connection to the earth is fundamental; ultimately, all return to it. The use of the term “إذا” suggests suddenness, indicating that the multiplication of humanity occurred rapidly through divine design. The next āyah refers to another sign within human existence: وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّن أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا Among His signs is that He created for you spouses from among yourselves so that you may find سکون in them. To sustain this relationship, Allah placed between them محبت and رحمت: وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً At the conclusion, it is stated: إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ The expression “لِّتَسْكُنُوا” encapsulates the objective of marriage: tranquility in physical, emotional, and social dimensions. The relationship between spouses is one of mutual completion, whereby each complements and enriches the other. The absence of this institution leaves human personality incomplete. The concepts of مودّت and رحمت are foundational to social life. مودّت represents mutual affection that initiates connection, while رحمت embodies selfless compassion, particularly when one party is weak or unable to reciprocate. These two qualities ensure the cohesion and durability of human society. Without them, family life collapses and social disorder ensues. Thus, the structure of human society depends upon these divinely instilled qualities. The final verse in this sequence turns to cosmic signs: وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ Among His signs is the creation of the heavens and the earth. The vastness of celestial systems, galaxies, and their distances exceeds human comprehension, and with the advancement of science, new aspects of divine greatness continue to emerge. It is then stated: وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ The diversity of your languages and colors is among His signs. Human social life depends upon differentiation; without variation in appearance and voice, recognition and social order would become impossible. Even slight similarities can create confusion, as observed among identical twins. Thus, diversity in language, appearance, and voice is a necessary feature of human society and a manifestation of divine wisdom. This diversity may also refer to differences in languages and ethnic characteristics, such as Arabī, Fārsī, and Turkī, or variations among human groups. All such forms of diversity reflect divine قدرت. It has been reported that Newton held that the existence of such an ordered and diverse universe cannot be attributed to blind nature; rather, it indicates a Creator endowed with knowledge, will, and wisdom. The āyah concludes: إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّلْعَالِمِينَ Indeed, in these are signs for those who possess knowledge. For it is the people of knowledge who, more than others, perceive the subtleties and profound implications of these signs.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

After the preceding discussions, in which signs of Allah were noted within the human self (anfus) and in the external world (āfāq), the verses under consideration present another group of these profound signs. First, attention is directed toward sleep, for it is among the most significant natural phenomena and a clear manifestation of divine wisdom within the order of existence. Thus, it is stated: وَمِنْ آيَاتِهِ مَنَامُكُم بِاللَّيْلِ وَالنَّهَارِ وَابْتِغَاؤُكُم مِّن فَضْلِهِ Among His signs are your sleep by night and day, and your striving to seek His bounty. The verse concludes: إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَسْمَعُونَ In this are signs for those who listen. It is evident that all living beings require rest in order to restore expended energy and to prepare for further effort. Sleep inevitably overtakes human beings, particularly those engaged in labor and exertion. It serves as the most effective means for renewal, temporarily suspending most physical, intellectual, and spiritual activities, while only essential functions—such as heartbeat, respiration, and certain brain processes—continue at a minimal level necessary for maintaining life. Through this divine blessing, both body and spirit regain vitality. Even a brief period of sleep removes fatigue, provides rest to the body, and restores energy, producing renewed vigor and well‑being. Without sleep, the human body would quickly deteriorate, leading to weakness and infirmity. Moderate and balanced sleep thus contributes to vitality, longevity, and health. It is noteworthy that sleep is mentioned prior to “seeking from His bounty,” indicating that rest is a fundamental prerequisite for productive effort. Without sufficient rest, the pursuit of livelihood becomes difficult. Furthermore, although sleep typically occurs at night and activity during the day, this pattern is not rigid. Human nature has been created such that individuals can adjust their patterns of sleep according to necessity. Hence the expression “بِاللَّيْلِ وَالنَّهَارِ” indicates flexibility. While night is naturally suited for rest due to its tranquility, circumstances—such as travel or work—may require adaptation. The importance of sleep as a divine sign has become even more apparent in modern times, where many industries and institutions operate continuously, requiring shift work. The human need for sleep is so essential that prolonged deprivation is intolerable, and it has even been used as a severe form of punishment. Conversely, deep sleep is often a means of recovery from illness. The exact quantity of sleep varies among individuals, depending upon age, physical constitution, and psychological state, but adequate rest is that which restores freshness and vitality. The depth of sleep is also significant, for a short period of deep sleep may be more restorative than long periods of light sleep. The following verse presents another category of divine signs in the external world, particularly lightning, rain, and the revival of the earth: وَمِنْ آيَاتِهِ يُرِيكُمُ الْبَرْقَ خَوْفًا وَطَمَعًا Among His signs is that He shows you the lightning, inspiring both fear and hope. Lightning instills fear as a destructive force, capable of causing devastation, yet it also brings hope, as it heralds rainfall. Rain then revives the earth: وَيُنَزِّلُ مِنَ السَّمَاءِ مَاءً فَيُحْيِي بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا He sends down water from the sky and thereby gives life to the earth after its death. The barren land, lifeless and desolate, is transformed by rain into a vibrant and flourishing landscape, again reflecting the theme of renewal and resurrection. The verse concludes: إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ In this are signs for those who employ reason. Those endowed with intellect recognize that such an ordered and purposeful system cannot arise from blind processes but must be sustained by a Supreme Power. The final verse under discussion refers to another sign in the external world: the stability and continuity of the heavens and the earth: وَمِنْ آيَاتِهِ أَن تَقُومَ السَّمَاءُ وَالْأَرْضُ بِأَمْرِهِ Among His signs is that the heavens and the earth stand by His command. This indicates that not only their creation but also their استمرار is a sign of divine power. The vast celestial bodies maintain their نظم and motion through finely balanced forces. Their enduring stability over long periods demonstrates divine regulation. The use of the verb “تقوم” suggests firmness, order, and functional stability, analogous to the human state of standing, which enables the performance of actions with full control. The word “أمر” conveys divine command, indicating that the maintenance of this vast system depends upon a single divine will. Finally, the discussion is directed toward the Resurrection: ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً مِّنَ الْأَرْضِ إِذَا أَنتُمْ تَخْرُجُونَ Then, when He calls you with a single call from the earth, you will suddenly come forth. The use of “إِذَا” indicates suddenness, showing that the act of resurrection will occur instantaneously upon divine command. The phrase “دَعْوَةً مِّنَ الْأَرْضِ” affirms bodily resurrection, in that human beings will emerge from the earth itself. Thus, just as the order of the universe is sustained by divine command, so too will the resurrection of humanity be accomplished by a single call, manifesting the same absolute power.

In the preceding six verses, the theme of divine معرفت has been articulated through diverse approaches and perspectives; in reality, they constitute a complete curriculum for this spiritual and intellectual instruction. Within this discourse, reference has been made to the creation of the heavens, the formation of the human being from dust, the mutual affection within the family, the restorative repose of sleep in the cycle of night and day, the divine governance embedded in the cosmic order, the descent of rain, and the diversity of human languages and colors. In sum, all the manifestations of divine signs within both the human self and the external world have been encompassed. A noteworthy feature of these verses is that each of them presents, in effect, two components of the argument for Tawḥīd: one part serving as a preliminary exposition and the other as the affirmation and emphasis of the claim. This structure may be likened to the requirement of two just witnesses in establishing a claim. Accordingly, within these six verses, the demonstration of Allah’s infinite power is supported, in total, by twelve evidentiary attestations.

Among these six verses, in the four middle verses it is emphatically stated that these events of the universe and the components of creation are clear signs for scholars, the wise, those who reflect, and the listeners; however, this mention is not present in verses 20 and 25. Fakhr al-Din al-Razi has explained the reason for this as follows: the absence of this mention in verse 20 may be because verses 20 and 21 come consecutively and both refer to the signs that exist within the inner self of man. And in the last verse, the meaning is so clear that it does not require contemplation and reflection. (Explanatory Note: Tafsir al-Kabir by Fakhr al-Din al-Razi, under the discussed verses). It is noteworthy that the word "تفکر" (reflection) is mentioned first, followed by "علم" (knowledge), because reflection forms the foundational basis for knowledge. Then the mention of the listening ear comes, because it is through being knowledgeable and aware that a person is prepared to listen to and accept the truth, as is mentioned in the Qur’an: فَبَشِّرْ عِبَادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ “Give glad tidings to My servants who listen to speech and follow the best of it.” (Az-Zumar 39:17-18). In verse 24 there is mention of “ عقل” (intellect), because those who possess listening ears will reach the stage of perfect intellect. It is also noteworthy that among the verses under consideration, verse 20 mentions the creation of man and his spreading across the earth: ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ “Then, when you are human beings, you spread forth.” And the last verse, 25, mentions rising from the earth on the Day of Resurrection: إِذَا أَنتُمْ تَخْرُجُونَ- “When you come forth.” In the first verse, 20, the beginning of man is mentioned, and in the last verse, 25, his end is mentioned.

Despite the extensive discussions conducted by scholars regarding sleep and its characteristics, it appears that the full dimensions of this mysterious realm have not yet been completely illuminated, and human understanding has not reached its deepest complexities. Among scholars, there remains an ongoing inquiry into what specific process or reaction occurs within the human body that suddenly causes a portion of the brain’s and body’s functions to become suspended, while a new state emerges within both the body and the soul. Some researchers maintain that physiological changes within the body are responsible for the onset of sleep. They argue that when blood flows from the brain to other parts of the body, this condition arises. To support this view, they have devised instruments intended to demonstrate the transfer of blood from the brain to other organs. Another group of scholars attributes sleep to chemical transformations within the body. According to their theory, exertion and labor result in the production of certain substances that act upon a part of the brain, rendering it inactive. As a consequence, the individual falls asleep, and when this substance is neutralized, wakefulness returns. A further view among scientists is that sleep has a neurological basis. They suggest that within the brain there exists a specific functional neural system, analogous to the role of fuel in a motor. When this system becomes fatigued, it ceases to function effectively, resulting in sleep. However, objections have been raised against all these theories, and satisfactory responses have not yet been provided. Thus, sleep remains, to a considerable extent, an enigmatic phenomenon. Among the remarkable discoveries related to sleep is the observation that, although most brain cells suspend their activity during sleep, certain cells—aptly described as “guard cells”—remain active. These cells retain the instructions and impressions that the individual has formed during wakefulness and are capable of reactivating the brain when necessary. For example, a fatigued mother who goes to sleep while her infant rests nearby may, at a subconscious level, entrust these “guard cells” with the task of alerting her if the child begins to cry. Other sounds may not disturb her sleep, yet even a faint sound from the child awakens her. In this way, these vigilant cells fulfill a protective function. Similarly, it is often experienced that when a person resolves firmly before sleeping to awaken at a particular time—for travel or an important engagement—the individual awakens at the appointed moment, whereas on other occasions they may continue sleeping for extended periods. In summary, sleep may be regarded as a spiritual phenomenon, and the soul itself belongs to a realm of mystery. It is therefore unsurprising that many aspects of this phenomenon remain beyond full human comprehension. Nevertheless, as human reflection and investigation into these mysteries deepen, the greatness of the Creator of such phenomena becomes increasingly evident.

Although the relationship between a person and their parents and siblings is a natural (nasabī) bond grounded in kinship, the relationship between spouses is based upon a legal and contractual union. Nevertheless, it is often observed that the affection between spouses surpasses even that of blood relations. In the phrase “وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً,” the Qurʾān alludes to this very aspect of human nature. A narration is reported from the Messenger of Allah صلى الله علیہ و آلہ وسلم that during the Battle of Uḥud he informed a woman, the daughter of Jaḥsh, saying: “Your maternal uncle Ḥamzah has been martyred.” She responded: “إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. I seek reward from Allah for this affliction.” He then said to her: “Your brother has also been martyred.” She again recited “إِنَّا لِلَّهِ” and sought reward from Allah. However, when the Messenger صلى الله علیہ و آلہ وسلم informed her of the death of her husband, she began to lament and cry out intensely. Indeed, how true is the statement: “مَا يَعْدِلُ الزَّوْجُ عِندَ الْمَرْأَةِ شَيْءٌ” For a woman, nothing is comparable to her husband. (Biḥawālah: Tafsīr Nūr al‑Thaqalayn, vol. 4, p. 174).

See ayat 29 for tafseer.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

In the preceding verses, discussion was presented concerning Tawḥīd al‑khāliqiyyah and Tawḥīd al‑rubūbiyyah. In the verses under consideration, however, the first āyah refers to another dimension of Tawḥīd, namely Tawḥīd al‑mālikiyyah. Thus, Allah states: وَلَهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ To Him belongs whoever is in the heavens and the earth. Since all belong to Him, all are submissive and obedient before Him: كُلٌّ لَّهُ قَانِتُونَ It is evident that the meaning of ownership and obedience here is ontological (takwīnī) ownership and obedience. That is, in accordance with the law of creation, the reins of all things lie in His hand, and every particle of the universe, willingly or unwillingly, is subject to His laws. Even the disobedient, rebellious, and sinful are bound by divine takwīnī laws. This ownership is itself a consequence of His being the Creator and Sustainer. The One who brought the universe into existence and governs its order must necessarily be its true Owner. Since all beings in the realm of existence share this condition—that all are subject to the laws of nature—it follows that His ownership admits no partner. Even the imaginary deities of the polytheists are themselves possessed and subject to the command of this Sovereign of sovereigns. It should be noted that the word “قَانِتُونَ” derives from qunūt, meaning obedience accompanied by humility. According to Rāghib al‑Iṣfahānī, and as reported from the Messenger of Allah صلى الله علیہ و آلہ وسلم: كل قنوت في القرآن فهو طاعة Wherever qunūt appears in the Qurʾān, it signifies obedience. Obedience is of two kinds: takwīnī and tashrīʿī. Some exegetes have interpreted “قانتون” here to mean “those who stand as witnesses to His unity,” which in reality is also a form of obedience, since bearing witness to divine unity itself constitutes obedience. In the preceding and subsequent verses, the themes of the origin and the return (mabdaʾ wa maʿād) are interwoven. Accordingly, in āyah 27, the subject of resurrection is addressed once again: وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ He it is who originates creation, then repeats it, and that is easier for Him. This āyah establishes the possibility of resurrection through a concise argument: if one acknowledges that the beginning of creation is from Allah, then why should He not be capable of bringing it back after annihilation? Indeed, re‑creation is, comparatively speaking, easier than originating from absolute non‑existence. However, the notions of “ease” and “difficulty” are relative concepts applicable to human capability. For the Divine Being, whose power is unlimited, no distinction exists between difficult and easy. Thus, the expression “أَهْوَنُ عَلَيْهِ” is presented in a manner suited to human understanding. For this reason, it is immediately stated: وَلَهُ الْمَثَلُ الْأَعْلَى فِي السَّمَاوَاتِ وَالْأَرْضِ To Him belongs the highest similitude in the heavens and the earth. That is, every attribute of perfection—knowledge, power, dominion, generosity—finds its most complete realization only in Allah, for His essence alone is infinite, whereas all else is limited and contingent. The āyah concludes: وَهُوَ الْعَزِيزُ الْحَكِيمُ He is the Mighty, the Wise—Mighty in power and yet acting always in accordance with wisdom. Thereafter, following the presentation of arguments for Tawḥīd and maʿād, a parable is introduced to negate shirk: ضَرَبَ لَكُم مَّثَلًا مِّنْ أَنفُسِكُمْ Allah sets forth for you an example from yourselves. The example is this: would you accept that your servants become your partners in the wealth granted to you, such that they possess equal rights and authority, and that you would fear them with regard to your property as you fear your equals among the free? The implication is clear: if you do not accept partnership with those whom you consider your own dependents, how can you attribute partners to Allah among His creatures? Whether prophets, angels, jinn, or inanimate idols, all are created beings dependent upon Him. Thus, attributing partners to Allah is an irrational judgment. Those beings possess nothing independently; whatever they have is granted by Him. The verse concludes: كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْقِلُونَ Thus do We explain the signs for those who reason. However, those who are unjust follow their desires without knowledge: بَلِ اتَّبَعَ الَّذِينَ ظَلَمُوا أَهْوَاءَهُم بِغَيْرِ عِلْمٍ Such individuals, having turned away from knowledge and reason, are left in misguidance. فَمَن يَهْدِي مَنْ أَضَلَّ اللَّهُ Who, then, can guide one whom Allah has allowed to stray? The use of “ظلموا” instead of “أشركوا” emphasizes that shirk itself is a grave ظلم—against Allah by equating His creation with Him, against humanity by leading them astray, and against oneself by embracing misguidance. Thus, those who persist in such ظلم are left without assistance: وَمَا لَهُم مِّن نَّاصِرِينَ They have no helpers. In this manner, the Qurʾān portrays the ultimate fate of the مشرکین: having abandoned reason and followed desire, they are deprived of divine guidance and remain in the darkness of disbelief without any support.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

Up to this point, through observation of the universe, numerous arguments have been presented to derive the lesson of Tawḥīd and God‑consciousness and to establish that beyond this material knowledge there exists a Being who is the ultimate source of knowledge and power. The verses concerning Tawḥīd that have appeared thus far have conveyed precisely this teaching. In the newly discussed verses, however, the first āyah addresses a form of Tawḥīd that is embedded within the realm of human nature itself. That is, the issue of Tawḥīd is presented not through the observation of external phenomena, but through self‑awareness, inward perception, and the experience of the inner consciousness. Accordingly, it is stated: فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا Direct your inner orientation wholly toward the pure religion. This is because it is the very فِطْرَةَ اللَّهِ upon which Allah has created humankind, and there is no alteration in the creation of Allah: فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ And this is the firm and enduring religion: ذَلِكَ الدِّينُ الْقَيِّمُ Yet most people do not know. The term “وجه” in its literal sense denotes the “face,” but here it refers not to the outward face but to the inner orientation of the heart. Thus, the command is not merely to turn one’s physical face but to direct one’s spiritual attention. The term “أقم” implies establishing and making upright, while “حنيف” denotes inclination from falsehood toward truth. Therefore, “دین حنیف” refers to a path free from all deviation, falsehood, and distortion. In essence, the verse enjoins a constant inward orientation toward the pure and unadulterated religion of Allah, which is entirely free from shirk. This religion has been embedded within the very nature of humanity, and the human فطرت itself is enduring and unchanging, although many remain unaware of this reality. Several important principles emerge from this āyah: First, not only God‑consciousness, but religion in its entirety is a natural phenomenon. There must be harmony between the ontological (takwīnī) order and the normative (tashrīʿī) order. That is, the laws of Sharīʿah correspond to human nature, and human nature itself affirms these laws. It is inconceivable that divine legislation contradicts the inherent disposition of humanity. Second, the pure form of religion exists within the human subconscious. Deviation from the straight path is a temporary condition, and the role of the Prophets is to remove these deviations and allow the original فطرت to manifest. Third, the expressions “لَا تَبْدِيلَ لِخَلْقِ اللَّهِ” and “ذَلِكَ الدِّينُ الْقَيِّمُ” emphasize both the unchanging nature of divine creation and the intrinsic, natural character of religion. The لفظ “فطرت” derives from “فطر,” meaning to split or bring forth, indicating the emergence of creation from non‑existence. From the very moment a human being enters existence, this divine نور begins to manifest within the heart. The subsequent āyah adds that this orientation toward the pure religion must be accompanied by a return to Allah: مُنِيبِينَ إِلَيْهِ The term “منیبین” signifies turning back repeatedly toward Allah. This reflects the reality that factors may continually lead a person away from the center of Tawḥīd, requiring repeated return to the divine path. Through such repetition, the foundation of Tawḥīd becomes increasingly firm, and the causes of deviation weaken. Following this, the command of taqwā is given: وَاتَّقُوهُ That is, to guard oneself against disobedience to Allah. Then, among all commands, particular emphasis is placed upon ṣalāh: وَأَقِيمُوا الصَّلَاةَ For ṣalāh is the most effective means of combating shirk and strengthening faith in Allah. Accordingly, it is followed by the injunction: وَلَا تَكُونُوا مِنَ الْمُشْرِكِينَ Do not be among the polytheists. Shirk is the gravest of sins, and, as stated in the Qurʾān (Nisāʾ 48), it is not forgiven. Thus, four commands are encompassed: returning to Allah, observing taqwā, establishing ṣalāh, and avoiding shirk—all reinforcing the principle of Tawḥīd and its practical implications. The āyah then describes one of the key consequences of shirk: مِنَ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا Those who fragmented their religion and became divided into sects. Despite their اختلاف, each group remains content with its own position: كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ Division and fragmentation are characteristic results of shirk, as the worship of multiple deities leads to divergent beliefs and conflicting systems of thought. Conversely, unity is grounded in Tawḥīd, humility, and selflessness. From an analytical perspective, wherever division and fragmentation are observed, some form of shirk is present. The logical consequence of shirk is discord, intellectual disintegration, and eventual ضعف and decline. Furthermore, each misguided group considers its own path to be correct, not on the basis of evidence, but due to the embellishment of desires, which present falsehood as truth. When the inner sight is veiled by desire, a person is unable to perceive reality objectively. As stated: أَفَمَن زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا Is one whose evil deeds are made attractive to him and who perceives them as good comparable to one who follows the path of truth?

Just as rational and logical arguments determine a person's behavior, similarly, there are emotions and tendencies within the soul that sometimes consciously and sometimes unconsciously dictate one’s conduct. The secret to the survival of the human race is that humans do not always rely on rational and logical arguments in the matters of life. Because if they did, many life purposes would become suspended. For example, if a person began to provide medical and logical arguments for eating food or sexual intercourse—such as the fact that consuming food provides the energy required by the body and reproduction ensures the survival of the human race—then the species would have ended long ago. However, sexual instinct and the desire to eat food, whether willingly or unwillingly, compel these actions, and just as these purposes are beneficial for the survival of an individual’s life and the species, these emotions are equally strong. But it must be kept in mind that this attraction and inclination is of two types: sometimes it is unconscious, such as animals who, without intellect and reason, are inclined towards food and the opposite sex. Sometimes this inclination is conscious, that is, this instinct acts through intellect and awareness. The emotions of the first type are called “جبلت” (instinct), and the second type are called “فطرت” (nature). Devotion to God and the heart’s inclination towards the Divine Being is the innate nature (فطرت اصلیہ) of every person. It may be that some may consider this point to be a claim fabricated by the theistic people; however, we have evidence which not only proves that man’s inclination towards the Divine Being is natural, but also establishes that religion, along with all its principles, is a natural phenomenon. For example: (1) Throughout the tumultuous and long history of mankind, there has always been some religious belief and faith in supernatural powers. This proves that this is human nature, because if faith and belief in God were only individual tendencies and habits, lacking generality, permanence, and continuity, then it could be concluded as a temporary occurrence. But its universality and continuity are evidence of its naturalness. According to great historians, where they have traced human history and uncovered prehistoric times, they have found no indication of irreligion in human society except in exceptional cases. The well-known contemporary historian Will Durant says: “If we define religion as the worship of supernatural powers, from the very beginning of this discussion, it should be noted that some early peoples apparently had no religion.” Then, giving examples of such peoples, he states that these examples are rare exceptions. It is an ancient belief and fact that: “Religion is a manifestation that emerges from the nature of every human being.” He further adds that, according to a philosopher, the question of the existence of religion is among the fundamental issues of psychology and history. He does not focus on the fact that all religions contain superstitious and irrational beliefs, but rather considers the fact that since the beginning of human history, “religion” has existed in some form. He concludes his discussion with this significant question: “Where is the source of this piety that cannot be erased from the human heart by any means?” (Reference: The Story of Civilization, Vol. 1, pp. 87–89). In another study related to prehistoric religions, this historian writes: “If we do not consider the concept of the existence of religion in prehistory, we can never fully understand its existence in the current historical period.” (Reference: The Story of Civilization, Vol. 1, p. 156). Archaeological findings related to prehistoric humans also support this assertion. Thus, the renowned sociologist Samuel K. King in his book “Sociology” writes: “The ancestors of the present human race certainly believed in some religion.” He presents as proof the findings from archaeological excavations that show: “They buried their dead in a specific manner and included objects with them which, according to their beliefs, would be useful on the Day of Resurrection.” (Reference: Sociology, p. 192). In any case, no researcher accepts separating religion from human history of life. (2) Observations of the contemporary world also prove that certain despotic regimes in this age have exerted all their effort and power to eradicate religion from people's hearts, but they have not succeeded. We well know that the ruling party in Russia has, for sixty years without interruption, used continuous propaganda and every means of social contact to eliminate religious beliefs from people's hearts and minds. Yet, from occasional leaks behind this iron curtain, it appears that despite all propaganda and strictness, they have not succeeded in their objective. In recent days, in some Russian states, religious enthusiasm...An increasing intensity of outcry has become visible, which has surprised the higher authorities of the government. This proves that if one day this harshness and suppression end, religion will again take its rightful place. This matter is evidence that religion is a natural thing. (3) Furthermore, the revelations about the dimensions of the human soul (PSYCHO DIMENSIONS) made by psychologists and psychoanalysts also testify to the naturalness of religion. They say that research on the various dimensions of the human self shows that it contains a sacred or divine essence, which should be called a religious instinct. Some psychologists believe that the source of the feelings of truth, knowledge, goodness, and beauty in humans is this sacred essence. The scholars of psychology state that the primary and fundamental drives within the human self are as follows: 1- Sense of Inquiry: This sense in humans is the source of all kinds of knowledge and arts. It motivates a person to investigate and discover the mysteries of the universe. 2- Sense of Goodness: ETHICAL INSTINCT – This sense inclines a person toward moral virtues such as justice, courage, sacrifice, and similar qualities. Even if a person does not inherently possess these traits, he regards those who do as heroes. This proves that humans naturally have an inclination toward goodness. 3- Sense of Beauty (AESTHETIC INSTINCT): This instinct inclines humans toward fine arts, aesthetics, literary tastes, and spiritual yearnings, sometimes even transforming the individual and society. 4- Religious Instinct: This is the faith that the universe has a Creator who deserves worship, praise, and glorification. On this subject, Kowen Time in his dissertation writes: Sigmund Freud began research on the human subconscious (later developed by Alfred Adler and Jung), which introduced forces within the realm of psychology that are hidden deep in the human soul. These forces compel the perception of realities and gain knowledge of the supra-rational mysteries. It is possible these studies will also prove that humans possess a "religious sense" and uncover its secret. Although psychologists have not yet reached consensus on this religious sense, the process of reflection continues, and psychologists of various schools agree on the following definition of the religious sense, which we present below: "The religious sense is among the natural and permanent primordial elements of the human soul. It is the true and most beautiful part of the self. No other psychological condition corresponds or equals this sense. Its source springs from the depths of the unconscious." The taste for beauty, goodness, and truth present in humans is also caused by this sense, which should be called a religious or, more accurately, a sacred concept. If these four senses are considered the “four categories” (مقولات اربعہ), then the religious sense is the one category that encompasses the other three senses along with their distinct characteristics. (Reference: Kowen Time’s dissertation, translated by Engineer Bayani in the book "Religious Sense or the Fourth Dimension of the Human Soul"). Taenagi Do Kantin’s research paper, whose summary and translation have been made here, states: (Explanatory note: Iranian scholars distort the spellings of English, French, and German names so severely that identifying their original forms is nearly impossible. The last part of the name "Taenagi Do Kantin" is KANTAIN. The first two words have not been fully researched.) One of the distinctive features of the modern era is the assertion that besides length, breadth, and depth, a fourth dimension—“time” or “space”—is described in the material world. (Explanatory note: The fourth dimension was researched by Albert Einstein, 1879-1955, a mathematician, who proposed that an object’s position in space and time is its fourth dimension.) This dimension is distinct from the three dimensions of space and encompasses them. Similarly, contemporary psychologists have re-established, in addition to the senses of beauty, goodness, and curiosity in the human soul, a sacred or divine sense—which in reality should be called the soul’s fourth dimension. (Explanatory note: The author added the word “re-established” because religious leaders had already identified this power of the soul, as in the Quran the address is always to the “self” [نفس].) The soul’s fourth dimension (i.e., sacred sense) is unique from the other senses. It is possible that the three senses originated from it. (4) Also, the human instinct to seek a hidden and supernatural power in the midst of the storms of trials, to solve difficulties, and to find deliverance from hardships in life proves that within the human being there is an inner passion and natural inspiration that convinces him of the existence of God. It may be that some consider this human inclination as a reaction to religious propaganda that surrounds us from all sides and constantly influences us throughout our lives. But when we observe that manifestations of this passion exist in all humans, even those who normally lack religious taste, it is proven that…This doubt and objection is incorrect. In fact, belief in a supernatural power is rooted deep within the human soul and is not the result of any propaganda. (5) In human life, there are also events that cannot be explained or interpreted except through the lens of religious sensibility. For example— we observe people who enthusiastically sacrifice all their financial resources for a religious cause or ideology. Whatever they possess, they offer selflessly for the sake of religion. They do not hesitate even to give their lives for this path. The martyrs who eagerly drank the cup of martyrdom on the battlefield to fulfill divine objectives—such examples are not scarce only in Islamic history but are also found abundantly in the history of other nations and peoples. These examples are clear evidence that the religious sentiment resides deep within the human soul. It may be raised at this point that communist people, who openly reject religion and atheistically oppose it, also possess the same spirit of sacrifice for their beliefs and ideas. But if one considers more carefully, this objection is sustained. It is that the communists deny religion entirely and claim that religion is among the ancient myths and a relic of mankind’s early history when they were in a state of infancy. Therefore, in a communist society, religion has no place. However, the truth is that unconsciously they have made their own belief a religion. They regard their national leaders with the same reverence as the idolaters of Egypt regarded their idols. Accordingly, the qualities attributed daily to Lenin’s tomb are evidence of this. They consider the principles of "Marxism" as if they were divine revelation—pure, infallible, and sacred. They view Marx and Lenin as infallible, free from error, similar to the innocents; they consider any reform or revision in these principles an unforgivable sin. Furthermore, they call their opponents "apostates" in the same manner as religious terminology is used. Thus, for them, atheism (in a deviant form) has become a religion, and their ideas, rituals, and beliefs have acquired a religious character.

Not only in the Qurʾān but also in Islamic ḥadīth, extensive discussion is found concerning maʿrifat al‑Ilāhī and the intrinsic (fiṭrī) nature of Tawḥīd. In some traditions this concept appears under the designation “fiṭrat‑e tawḥīdī,” in others under the heading of “maʿrifat,” in some as “fiṭrat‑e islāmī,” and in certain narrations it is even expressed as “wilāyah.” The eminent traditionist al‑Kulaynī, in Usul al‑Kafi, transmits a highly reliable narration through Hishām ibn Sālim. Hishām reports that he asked Imām Jaʿfar al‑Ṣādiq عليه السلام regarding the meaning of “فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا,” to which the Imām replied that it signifies “Tawḥīd” (Ref: Usul al‑Kafi, vol. 2, p. 10, bāb Fiṭrat al‑khalq ʿalā al‑tawḥīd). Likewise, in the same work, another narration is reported from a companion of Imām Jaʿfar al‑Ṣādiq عليه السلام, wherein the Imām interpreted the term “fiṭrat” as “Islam” (Ref: al‑Kafi, p. 10). A similar report is transmitted from Imām al‑Bāqir عليه السلام, in which his learned companion Zurārah asked about the same āyah, and the Imām replied: “فطرهم على المعرفة به” “God has placed within human nature the inclination toward knowledge and recognition of Him” (Ref: al‑Kafi, p. 10). A well‑known ḥadīth from the Prophet Muḥammad صلى الله علیہ و آلہ وسلم states: “كُل مولود يولد على فطرة الاسلام حتى لیكون ابواہ هما اللذان يهودانه و ینصرانه” “Every newborn is born upon the fiṭrah of Islam; it is his parents who subsequently incline him toward Judaism or Christianity” (Ref: Tafsir Jāmiʿ al‑Jawāmiʿ by al‑Ṭabrisī, under the relevant āyah). Furthermore, in Usul al‑Kafi, a narration from Imām Jaʿfar al‑Ṣādiq عليه السلام interprets the same āyah by stating that “fiṭrat” refers to the acceptance of wilāyah and the leadership of the awliyāʾ of God (Ref: Tafsir Nūr al‑Thaqalayn, vol. 4, p. 184). Amīr al‑Muʾminīn ʿAlī ibn Abī Ṭālib عليه السلام, in a sermon recorded in Nahj al‑Balāghah, expresses this concept in concise yet eloquent terms: “فبعث فیهم رسله و واتر اليهم انبيائه لیستادوھم میثاق فطرته ويذكروهم منسی نعمته ويحتجوا عليهم بالتبلیغ ویثیروا لھم دفائن العقول” God sent His messengers to humanity and dispatched His prophets in succession so that they might call people to fulfill the covenant of their fiṭrah, remind them of forgotten divine blessings, establish proof against them through proclamation, and bring forth the hidden treasures of intellect. From these narrations it becomes evident that human nature contains not only maʿrifat al‑Ilāhī, but, in a concise and latent form, the entirety of Islam as well—including Tawḥīd, the guidance of divine leaders, the rightful successors of the Prophet, and even the secondary branches of religion. Based on the above statement from Nahj al‑Balāghah, the mission of the prophets is to unfold the latent capacities of human nature, remind humanity of forgotten divine نعمت, awaken the innate orientation toward Tawḥīd, and bring into conscious awareness the hidden reserves of divine knowledge embedded within the human psyche. It is also noteworthy that the Qurʾān presents the hardships, trials, and painful experiences of worldly life as means of awakening the religious dimension within human beings. Thus it states: فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ “When they board a ship and are surrounded by danger, they call upon Allah with sincere devotion; but when He delivers them safely to land, they revert to associating partners with Him” (Sūrah al‑ʿAnkabūt, 65). Further aspects of this theme will be discussed in the interpretation of subsequent verses of this Sūrah, which bear similarity to Sūrah al‑ʿAnkabūt.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

Not only in the Qurʾān but also in Islamic ḥadīth literature, the notion that معرفتِ الٰہی and Tawḥīd are intrinsic and natural has been extensively discussed. In some narrations this disposition is described under the title “fiṭrah al‑tawḥīd,” in others as “maʿrifah,” in yet others as “fiṭrah al‑Islām,” and even in certain cases this innate inclination is expressed in terms of “wilāyah.” The eminent traditionist al‑Kulaynī, in Uṣūl al‑Kāfī, narrates through Hishām ibn Sālim a highly authentic report. Hishām relates that he asked Imām Jaʿfar al‑Ṣādiq علیہ السلام regarding the meaning of “فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا,” to which the Imām replied that it refers to “Tawḥīd” (Biḥawālah: Uṣūl al‑Kāfī, vol. 2, p. 10, Bāb Fiṭrat al‑Khalq ʿalā al‑Tawḥīd). In the same work, another narration from one of the companions of Imām Jaʿfar al‑Ṣādiq علیہ السلام states that when the interpretation of this āyah was sought, the Imām responded that “fiṭrah” denotes “Islām” (Biḥawālah: Kāfī, p. 10). A similar report from Imām Muḥammad al‑Bāqir علیہ السلام, transmitted through the distinguished companion Zurārah, explains the āyah as follows: فطرهم على المعرفة به Allah has instilled within human nature the inclination toward His knowledge and recognition (Biḥawālah: Kāfī, p. 10). A well‑known ḥadīth from the Messenger of Allah صلى الله علیہ و آلہ وسلم states: كُل مولود يولد على فطرة الاسلام حتى ليكون أبواه هما اللذان يهودانه و ينصرانه Every newborn is born upon the fiṭrah of Islām; it is only the parents who subsequently cause him to incline toward Judaism or Christianity (Biḥawālah: Tafsīr Jamʿ al‑Jawāmiʿ by al‑Ṭabrisī). In Uṣūl al‑Kāfī, another narration from Imām Jaʿfar al‑Ṣādiq علیہ السلام, interpreting the same āyah, states that “fiṭrah” refers to wilāyah—that is, acceptance of the guidance of the awliyāʾ of Allah (Biḥawālah: Tafsīr Nūr al‑Thaqalayn, vol. 4, p. 184). Amīr al‑Muʾminīn ʿAlī ibn Abī Ṭālib علیہ السلام, in a sermon recorded in Nahj al‑Balāghah, expresses this concept in concise yet eloquent terms: فبعث فيهم رسله وواتر إليهم أنبياءه ليستادوهم ميثاق فطرته ويذكروهم منسي نعمته ويحتجوا عليهم بالتبليغ ويثيروا لهم دفائن العقول Allah sent His messengers among them and sent His prophets in succession so that they might call them to fulfill the covenant of their fiṭrah, remind them of forgotten blessings, establish proof through conveyance, and uncover for them the hidden treasures of intellect. From these narrations, it becomes evident that not only معرفتِ الٰہی, but the entirety of Islām in a concise and latent form has been placed within human nature—from Tawḥīd to the guidance of the divine leaders, from rightful succession to even the practical dimensions of religion. On the basis of the aforementioned statement of Amīr al‑Muʾminīn علیہ السلام, the function of the prophets is to unveil the latent potential of human fiṭrah, to remind humanity of forgotten divine blessings, to awaken the innate disposition toward Tawḥīd, and to bring forth into conscious awareness the hidden repository of divine knowledge within the human soul. It is also noteworthy that the Qurʾān frequently presents the hardships, trials, and distressing events of worldly life as means of awakening the religious instinct within human beings. For instance: فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ When they embark upon a ship and are surrounded by dangers at sea, they call upon Allah with sincere devotion; but when He delivers them safely to land, they again revert to shirk (Sūrat al‑ʿAnkabūt, 65). Further elaboration on this theme will be presented in the subsequent discussion of related āyāt.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

In the preceding verses, discussion was concerned with Tawḥīd al‑khāliqiyyah and Tawḥīd al‑rubūbiyyah. In the present passage, the opening āyah introduces another dimension of Tawḥīd, namely Tawḥīd al‑mālikiyyah. Thus it is stated: وَلَهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ To Him belongs all that is in the heavens and the earth; and since all belong to Him, all are, in consequence, submissive before Him: كُلٌّ لَّهُ قَانِتُونَ Here, ownership and obedience are to be understood in a takwīnī sense—that is, in accordance with the order of creation, the authority over all things lies in His hand, and every part of the cosmos is necessarily subject to His laws. Even those who are outwardly disobedient remain bound by the ontological order established by God. This universal dependence demonstrates that His ownership admits of no partner; even the imagined deities of the polytheists are themselves subordinate within His dominion. The term “قَانِتُونَ,” derived from qunūt, denotes obedience accompanied by humility. As reported in a ḥadīth: كل قنوت في القران فھو طاعة Thus, the submission of all beings reflects the comprehensive scope of divine authority. The discourse then returns to the question of resurrection: وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ He is the One who originates creation and then repeats it, and that is easier for Him. This statement establishes, by concise reasoning, the possibility of re‑creation: one who has brought existence forth from non‑existence is certainly capable of restoring it after dissolution. The expression “أَهْوَنُ” reflects human understanding, for in reality, ease and difficulty do not apply to the Divine, whose power is limitless. It is therefore added: وَلَهُ الْمَثَلُ الْأَعْلَى فِي السَّمَاوَاتِ وَالْأَرْضِ To Him belongs the highest similitude in the heavens and the earth. All attributes of perfection—knowledge, power, dominion—find their absolute realization in Him alone, as all other existence is contingent and limited. The āyah concludes: وَهُوَ الْعَزِيزُ الْحَكِيمُ He is the Mighty and the Wise. Following this, a parable is presented to negate shirk: ضَرَبَ لَكُم مَّثَلًا مِّنْ أَنفُسِكُمْ Would one accept that his servants become equal partners with him in wealth, sharing authority to such an extent that he would fear their independent action? The answer is evidently negative. Therefore, attributing partnership to God among created beings is logically untenable, since all created entities are entirely dependent upon Him. The verse concludes: كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْقِلُونَ Thus are the signs explained for those who employ reason. However, the text observes that those who persist in wrongdoing follow their desires without knowledge: بَلِ اتَّبَعَ الَّذِينَ ظَلَمُوا أَهْوَاءَهُم بِغَيْرِ عِلْمٍ Such individuals are left without guidance: فَمَن يَهْدِي مَنْ أَضَلَّ اللَّهُ and they have no helpers. The use of “ظَلَمُوا” indicates that shirk itself constitutes ظلم—against the Divine, against others, and against the self. The subsequent āyah again returns to divine ربوبیت, stating that Allah expands or restricts provision: أَوَلَمْ يَرَوْا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ وَيَقْدِرُ This teaches that prosperity should not lead to arrogance, nor hardship to despair, since provision operates under divine wisdom, even within the apparent framework of worldly causes. Observed variations in outcomes—where effort does not always correspond directly to success—serve as reminders that the ultimate control lies beyond purely material causation. Accordingly, it is stated: إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُونَ In this are signs for those who believe. Since divine provision entails responsibility, the following command is issued: فَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ Give the due right to relatives, the needy, and the traveler. The use of “حقه” indicates that such support is not merely an act of generosity, but the fulfillment of an acknowledged right. The āyah concludes: ذَلِكَ خَيْرٌ لِّلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ وَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ This is better for those who seek the Face of Allah, and they are the successful. Here, “وجه الله” signifies the Divine essence, not a physical attribute; thus, sincerity of intention is essential for the acceptance of such acts. The following āyah contrasts two modes of giving: وَمَا آتَيْتُم مِّن رِّبًا لِّيَرْبُوَا فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُوا عِندَ اللَّهِ and وَمَا آتَيْتُم مِّن زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُوْلَئِكَ هُمُ الْمُضْعِفُونَ That which is given for worldly increase carries no value with Allah, whereas that which is given sincerely for His sake is multiplied. Finally, the discourse returns once more to the themes of origin and return: اللَّهُ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ He is the One who created you, then provided for you, then causes you to die, and then brings you to life again. The rhetorical question follows: هَلْ مِن شُرَكَائِكُم مَّن يَفْعَلُ مِن ذَلِكُم مِّن شَيْءٍ Can any of your alleged partners perform any of these acts? The answer is self‑evidently negative, leading to the declaration: سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ He is exalted above all that they associate with Him.

See ayat 45 for tafseer.

See ayat 45 for tafseer.

See ayat 45 for tafseer.

See ayat 45 for tafseer.

In the preceding verses, shirk was discussed, and it is well established that the root of فساد lies in the neglect of Tawḥīd and the adoption of shirk. Accordingly, the present āyah begins by stating that corruption has manifested on land and sea as a consequence of human actions: ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ Allah wills that they taste some of the consequences of what they have done so that they may return: لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ This āyah conveys a comprehensive and universal principle: corruption on earth is, in reality, the outcome of human wrongdoing. It is not restricted to a particular region, era, or community, but rather represents a general law. Wherever فساد appears, it reflects the results of human actions. Within this consequence lies a تربیتی aspect, for by witnessing the effects of their deeds, human beings may awaken and return to Allah. Some exegetes have associated the āyah with specific historical events such as droughts or calamities experienced by certain communities. Even if such instances are historically valid, they represent only partial applications and do not limit the scope of the āyah. Its meaning remains universal and extends to all forms of corruption, whether environmental, social, or moral. Similarly, the phrase “فِي الْبَرِّ وَالْبَحْرِ” is not restricted to symbolic or localized interpretations. It includes all forms of disorder on land and in the seas: the diminution of natural benefits, destructive phenomena, and even human conflicts and devastation occurring within these domains. In this context, travel through the earth is encouraged as a means of reflection: قُلْ سِيرُوا فِي الْأَرْضِ فَانظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِن قَبْلُ كَانَ أَكْثَرُهُم مُّشْرِكِينَ Observe the fate of previous nations—how powerful civilizations, despite their strength and prosperity, were ultimately destroyed due to shirk and ظلم. This serves as a lesson that corruption and deviation inevitably lead to decline and destruction. There is also a notable sequence in the Qurʾānic treatment of divine نعمت and punishment. Initially, Allah creates and then provides sustenance (اللَّهُ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ), but when punishment is to occur, the first stage is the withdrawal of blessings, followed by destruction if deviation persists. The āyah then directs the Prophet صلى الله علیہ و آلہ وسلم—and by implication all believers—to remain steadfast upon the دين القيم: فَأَقِمْ وَجْهَكَ لِلدِّينِ الْقَيِّمِ before the arrival of the inevitable Day: يَوْمَئِذٍ يَصَّدَّعُونَ On that Day, humanity will be divided into distinct groups. The verb “يَصَّدَّعُونَ” indicates separation and dispersion, signifying that people will be divided according to their deeds into the أهل الجنة and أهل النار. This division is then clarified: مَن كَفَرَ فَعَلَيْهِ كُفْرُهُ Whoever disbelieves bears the consequences of disbelief upon himself; وَمَنْ عَمِلَ صَالِحًا فَلِأَنفُسِهِمْ يَمْهَدُونَ while those who perform righteous deeds prepare a place of ease and comfort for themselves. The term “يَمْهَدُونَ” implies preparing a place of rest, indicating that righteous deeds establish a foundation for felicity in the Hereafter. It is emphasized that the outcomes of belief and action do not affect Allah; rather, their consequences return to the individuals themselves. Yet, when describing the reward of the believers, the text highlights not only justice but also divine grace: لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِن فَضْلِهِ Allah rewards them out of His فضل, bestowing far more than what is strictly due. By contrast, although disbelievers receive just recompense, they are deprived of divine favor: إِنَّهُ لَا يُحِبُّ الْكَافِرِينَ Thus, the passage integrates the themes of Tawḥīd, ethical accountability, and eschatological consequence. It establishes a direct relationship between human conduct and the condition of the world, while affirming that ultimate justice and reward lie in the return to Allah.

Whatever moral corruption or misconduct proceeds from human beings invariably exerts an influence upon the condition of society and, through it, upon individuals, ultimately giving rise to فساد within the collective social order. Moral sins, wrongdoing, and violations of law are analogous to unhealthy and poisonous nourishment, which adversely affects the human bodily system; as a consequence of such effects, the individual falls into a state of debility and disorder. For example: Lying undermines trust. Betrayal of trust disrupts social relationships. The misuse of freedom fosters tendencies toward tyranny and arbitrariness, which in time manifest their effects. A person forgets their duties, violates the rights of the weak and even of close associates, and consequently awakens feelings of resentment and hostility in others. In a society dominated by such hostility, its very foundation becomes unstable. In summary, every form of wrongdoing, whether minor or major, has detrimental consequences both for society and for the individual. It is on this basis that the āyah ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ has also been interpreted to signify a natural relationship between sin and فساد. However, Islamic traditions indicate that many sins produce harmful effects beyond these observable consequences—effects whose connection to sin may not be immediately apparent. For instance, it is reported that severing ties of kinship (qaṭʿ al‑raḥim) shortens one’s lifespan; consuming unlawful wealth darkens the heart; and the prevalence of immorality and indecency leads to societal ruin and diminishes provision. A ḥadīth reports that acts of immorality result in various worldly and otherworldly consequences, including the loss of spiritual light, the shortening of life, and the reduction of sustenance. Likewise, it is reported from Imām Jaʿfar al‑Ṣādiq علیہ السلام: من يموت بالذنوب اكثر ممن يموت بالاجال More people perish due to sins than due to their appointed lifespan. The Qurʾān expresses this principle from another perspective: وَلَوْ أَنَّ أَهْلَ الْقُرَى آمَنُواْ وَاتَّقَواْ لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاءِ وَالْأَرْضِ وَلَـكِن كَذَّبُواْ فَأَخَذْنَاهُم بِمَا كَانُواْ يَكْسِبُونَ Had the people of the towns believed and adopted taqwā, We would have opened for them blessings from the heavens and the earth; but they denied, so We seized them for what they used to earn. (Aʿrāf 96). Thus, in the expression “فساد,” all forms of social disorder, calamities, and the withdrawal of blessings are included. It is also noteworthy that the descent of afflictions and hardships may serve a formative purpose: by witnessing the consequences of their actions, human beings may awaken from heedlessness and turn toward taqwā and purity. It is not claimed that all afflictions arise in this manner; however, some indeed possess this educative dimension. Other aspects of such phenomena have been discussed elsewhere.

The Qurʾān refers to travel upon the earth in six places, namely in Sūrat Āl ʿImrān, Sūrat al‑Anʿām, Sūrat al‑Naḥl, Sūrat al‑Naml, Sūrat al‑ʿAnkabūt, and Sūrat al‑Rūm. In one of these instances—specifically in Sūrat al‑ʿAnkabūt, āyah 20—human beings are commanded to travel in order to observe the hidden mysteries and subtleties within the creations of Allah. In the remaining five instances, this instruction is given so that people may learn lessons from the painful and destructive outcomes of oppressive, tyrannical, and rebellious nations of the past. For the spiritual and moral formation of human beings, the Qurʾān places particular emphasis upon observable realities within the world. It instructs believers, in particular, to step beyond the narrow confines of their immediate environment and to traverse the broader world. Through such engagement, they are to examine the conduct, patterns of life, and historical trajectories of other communities, and to reflect upon the consequences of deviation, injustice, and transgression. In contemporary times, powerful materialistic nations have undertaken extensive exploration of the world, motivated by economic gain and the expansion of their interests. They have studied societies, cultures, material resources, industries, and military capacities, and have often exploited the weaknesses of others. In contrast, the Qurʾān calls upon believers to undertake such travel not for exploitative purposes, but to derive constructive and divinely oriented lessons. Learning through the observation of others holds greater value than purely personal experience, for personal experience often entails loss, whereas the observation of others permits the acquisition of understanding without incurring such harm. Thus, the Qurʾānic directive to travel aligns with educational methods in which theoretical instruction is followed by direct observation and experience. However, a distinct form of travel has emerged in modern times in the form of tourism. In many cases, this practice has been shaped by materialistic cultures with the aim of economic gain through the promotion of ethically questionable activities, including indulgence, moral laxity, and the spread of corrupting cultural influences. Such forms of travel are regarded as destructive. In contrast, Islam endorses a form of travel whose objectives are constructive: the dissemination of sound culture, mutual exchange of beneficial experience, exploration of the signs of creation, investigation of the natural world, and reflection upon the fate of corrupt and unjust societies. It is also important to note that certain forms of “wandering” are discouraged in Islam. As reported in ḥadīth: لا سياحة في الاسلام “There is no (aimless) wandering in Islam.” Another narration states: سياحة امتي الغزو والجهاد The “journeying” of my community is through meaningful striving and purposeful engagement. These narrations refer to individuals who withdraw from social life without purpose, wandering from place to place without productive engagement, resembling forms of ascetic withdrawal found in other traditions. Such behaviour is rejected, as Islam is a practical and socially engaged religion that opposes monasticism and aimless disengagement from society. Accordingly, while Islam encourages purposeful travel grounded in reflection, knowledge, and moral development, it rejects forms of wandering that lack constructive purpose and contribute neither to individual growth nor to social wellbeing.

In the verses under discussion, the Prophet Muhammad (peace be upon him) is commanded to direct his full attention to that law which is straight, firm, and established—one in which there is no possibility of deviation or straying from the right path. Moreover, its foundations are unshakable. It is also noteworthy that in other verses of the Qur’an, additional attributes of the "dīn" (religion/law) are described, for example: In Surah Yunus, verse 105, the dīn is characterized by the word "حنيف" (Hanif), meaning a religion free from any kind of deviation or crookedness. In Surah Zumar, verse 3, it is called "خالص" (pure): أَلَا لِلَّهِ الدِّينُ الْخَالِصُ In Surah An-Nahl, verse 52, the term "واصب" (Wasib) is used, which means that this law is unchangeable and free from destruction and decay: وَلَهُ الدِّينُ وَاصِبًا In Surah Al-Hajj, verse 78, Islam is described as a law that imposes no hardship: وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ Each of these mentioned attributes represents an aspect of Islam as a whole. All these aspects are inseparably linked to one another. Therefore, for study and practice, one should choose exactly such a religion and strive to acquire its teachings and be willing to sacrifice everything for its preservation.

In the preceding verses, it was stated concerning the Day of Resurrection that: يَوْمٌ لَّا مَرَدَّ لَهُ مِنَ اللَّهِ It is a Day whose occurrence cannot be prevented by Allah, nor can its realization be obstructed, nor will anyone possess the power to escape its reckoning and return to the worldly life. A similar depiction of the Day of Resurrection appears elsewhere in the Qurʾān. For example, in Sūrat al‑Shūrā (44), it is reported that when the wrongdoers behold the painful punishment, they will say: هَلْ إِلَى مَرَدٍّ مِّن سَبِيلٍ Is there any way for us to return (to the world)? Likewise, in Sūrat al‑Shūrā (47), the Day is again described as: يَوْمٌ لَّا مَرَدَّ لَهُ مِنَ اللَّهِ In reality, within the order of existence, human beings pass through successive stages, and it is not possible to revert from a later stage to an earlier one. This principle is not limited to human beings; rather, it represents an immutable divine law governing the entirety of creation. For instance, a child who has emerged from the womb into the world—whether physically complete or otherwise—cannot return to the state of a fetus. Similarly, a fruit that has fallen from the branch, whether ripe or unripe, cannot be restored to that branch. In the same manner, the transition of the human being from this transient world to the other realm is irreversible; once this passage has occurred, no return is possible. This is a reality which, if contemplated deeply, evokes a profound sense of awareness and urgency, and serves to awaken the human being from heedlessness.

See ayat 51 for tafseer.

See ayat 51 for tafseer.

See ayat 51 for tafseer.

See ayat 51 for tafseer.

See ayat 54 for tafseer.

We have already stated that in this Sūrah, a significant portion of the proofs of divine unity (tawḥīd) has been presented across seven āyāt. Each of these āyāt begins with the phrase “وَمِنْ آيَاتِهِ”. Six of these have already been discussed in the preceding pages; we now turn to the seventh and final āyah. In the previously mentioned āyah, faith and righteous action were discussed, and the proofs of tawḥīd in the present context serve as reinforcement. God, the Exalted, states that among the signs of His greatness and power is that He sends the winds as bearers of glad tidings: (وَمِنْ آيَاتِهِ أَن يُرْسِلَ الرِّيَاحَ مُبَشِّرَاتٍ). These winds move in advance of rainfall; they gather scattered pieces of clouds, bring them together, and then carry them toward dry and thirsty lands. The clouds spread across the sky, the atmospheric conditions change, and rainfall begins. For those living in urban settings and enjoying material comfort, such winds may not appear particularly significant. However, for desert dwellers and those dependent upon rainfall, their psychological state is entirely different. When cool breezes begin to blow, carrying clouds from one region to another and bringing with them the scent of rain that has fallen elsewhere, a spark of hope is ignited in their hearts. Although Qur’ānic āyāt often associate the “بشارت” of winds specifically with rainfall, the term “مبشرات” cannot be limited to this alone. Winds bring numerous other benefits. For example, they moderate the temperature of the atmosphere, disperse foul odors, reduce excessive heat, and protect vegetation from intense sunlight. The oxygen released by trees is transported by the wind to human beings, while the carbon dioxide exhaled by humans becomes nourishment for plants. Winds also assist in pollination by carrying reproductive elements between plants. They power mills, enable agricultural processes, disperse seeds across different regions, and facilitate maritime transport. Even in modern times, despite mechanized ships, wind conditions still influence navigation. Thus, winds serve as sources of glad tidings in multiple respects. The concluding portion of the āyah states: (وَلِيُذِيقَكُم مِّن رَّحْمَتِهِ وَلِتَجْرِيَ الْفُلْكُ بِأَمْرِهِ وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ). Winds contribute to livestock development, agriculture, transportation, and trade. These benefits are summarized in three expressions: لِيُذِيقَكُم مِّن رَّحْمَتِهِ لِتَجْرِيَ الْفُلْكُ بِأَمْرِهِ لِتَبْتَغُوا مِن فَضْلِهِ It should be noted that these blessings manifest only when air circulates across the surface of the earth. However, human beings rarely appreciate a blessing until it is withdrawn. If the air ceases to move, even the most beautiful environment may become suffocating, whereas a gentle breeze can render even a confined space tolerable. Similarly, if the movement of air over the ocean were to cease, marine life would be endangered due to oxygen deprivation, and the sea would stagnate. Fakhr al-Dīn Rāzī observes that the phrase “وَلِيُذِيقَكُم مِّن رَّحْمَتِهِ” implies that what is experienced in this world is only a small taste, indicating that the greater and more comprehensive divine mercy is reserved for the hereafter (Ref: Tafsir al-Razi). The subsequent āyah mentions the sending of prophets, though āyah 48 returns again to the subject of winds. This intervening āyah may be interpreted as a parenthetical statement. Alternatively, it may serve to integrate the topic of prophethood with the themes of origin and return (mabdaʾ wa maʿād), or to admonish those who benefit from divine blessings yet remain ungrateful. Thus, it states: (وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ رُسُلًا إِلَى قَوْمِهِمْ). The prophets brought clear proofs and rational evidence (فَجَاؤُوهُم بِالْبَيِّنَاتِ). Some believed, while others opposed, and when admonition proved ineffective, divine retribution followed (فَانْتَقَمْنَا مِنَ الَّذِينَ أَجْرَمُوا). Meanwhile, believers were supported, and divine assistance to them is described as a fixed principle: (وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ). The structure of this statement—with “كان”، “حق”، and “علينا”—provides successive layers of emphasis, indicating that the support of believers is an established divine practice. The discourse then returns to the process of rainfall: (اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا). The clouds are spread across the sky according to divine will: (فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ), then layered into masses: (وَيَجْعَلُهُ كِسَفًا), and finally rain emerges: (فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ). The entire process reflects a structured system, in which winds transport clouds, distribute them, condense them, and ultimately bring about rainfall. Despite powerful atmospheric movement, delicate droplets of rain are able to descend gently to the earth, nourishing it without causing harm. The āyah continues: (فَإِذَا أَصَابَ بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ إِذَا هُمْ يَسْتَبْشِرُونَ), indicating the transformation from despair to joy: (وَإِن كَانُوا مِن قَبْلِ أَن يُنَزَّلَ عَلَيْهِم مِّن قَبْلِهِ لَمُبْلِسِينَ). This state is especially understood by those whose livelihoods depend directly upon rainfall. Finally, the Prophet is addressed: (فَانظُرْ إِلَى آثَارِ رَحْمَتِ اللَّهِ كَيْفَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا). Rain is described as “رحمت” due to its numerous beneficial effects—irrigating the land, sustaining vegetation, purifying the environment, and enabling life. The āyah concludes: (إِنَّ ذَلِكَ لَمُحْيِي الْمَوْتَى وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ), affirming that the One who revives the dead earth has the power to resurrect human beings. The use of the form “لَمُحْيِي” conveys strong emphasis. Thus, the recurring revival of the earth serves as a clear and observable analogy for resurrection. The Qurʾān employs this phenomenon repeatedly to refute denial of the Hereafter, demonstrating that the cycle of life and death operates according to a consistent divine law.

See ayat 54 for tafseer.

See ayat 54 for tafseer.

We have already noted that a considerable portion of the proofs of divine unity in this Surah is set forth across seven verses, each of which begins with the words "وَمِنْ آيَاتِهِ". Six of these verses have been discussed in the preceding pages. We now turn, at the close, to the seventh and final verse. The verse immediately preceding this one dealt with faith and righteous deeds. The proofs of divine unity presented therein serve to reinforce and emphasize that theme. The Exalted Lord declares: Among the signs of God's greatness and power is that He dispatches the winds as bearers of glad tidings (وَمِنْ آيَاتِهِ أَن يُرْسِلَ الرِّيَاحَ مُبَشِّرَاتٍ). These winds move in the vanguard of rainfall, gathering and consolidating fragments of cloud, then driving them toward arid and parched lands. The clouds spread across the expanse of the sky, the atmospheric temperature shifts, and rain begins to fall. It may be that for the affluent inhabitants of cities, the advance of these herald-winds carries little significance. Yet for desert wanderers thirsting for every drop of rain, the inner state of affairs is altogether different. As soon as cool winds blow and carry clouds from one place to another, bringing with them the fragrance of rain that has already fallen upon distant vegetation, a flash of hope ignites in the hearts of those desert dwellers. Although the glad-tidings function of winds in the Quranic verses is, in most places, specifically associated with the descent of rain, the word "مُبَشِّرَات" cannot be confined to that meaning alone, for the winds carry with them other glad tidings as well. For instance, the winds moderate the heat and cold of the atmosphere. The winds disperse the pollution spread through the air into the wider atmosphere, thereby purifying it. Furthermore, the winds reduce the intensity of solar heat and protect vegetation from being scorched by extreme temperatures. The oxygen emitted by trees is conveyed by the wind as a gift to human beings. And the carbon dioxide exhaled by human beings is returned by the wind to serve as nourishment for vegetation. The winds introduce reproductive matter into many plants — that is, they intermingle the male and female reproductive elements. The winds turn mills, and farmers use them to separate grain from chaff. The winds carry the seeds of natural vegetation from one place to another, dispersing them across the wilderness. The winds propel sailing vessels, along with their passengers and cargo, from one location to another. Indeed, even in an age when ships are driven by mechanical means, a favorable or adverse wind continues to affect the speed of vessels. In this way, the winds constitute bearers of glad tidings to human beings from multiple directions. The concluding words of the verse are: God wills that He may let you taste of His mercy, and that ships may sail by His command, and that you may seek of His bounty, and that perhaps you may be grateful (وَلِيُذِيقَكُم مِّن رَّحْمَتِهِ وَلِتَجْرِيَ الْفُلْكُ بِأَمْرِهِ وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ). The winds are the cause of manifold blessings for the rearing of livestock and for agriculture; they also serve as a means of transport and, consequently, as a catalyst for commercial progress. The Quran alludes to these benefits through three distinct phrases: First: لِيُذِيقَكُم مِّن رَّحْمَتِهِ Second: لِتَجْرِيَ الْفُلْكُ بِأَمْرِهِ Third: لِتَبْتَغُوا مِن فَضْلِهِ It is worthy of attention that all these blessings come into being only when the wind is in motion across the surface of the earth. Yet the human being does not value any blessing until it is taken away. So long as the wind blows, the human being remains unaware of what bounty is being bestowed upon him. Even if a person were seated in the most beautiful of gardens and the wind were to cease, that place would become for him the likeness of a prison. Conversely, if a life-giving breeze were to blow even in a place of confinement, it would become a place of comfort. One of the causes of the suffering experienced in prison is precisely that fresh air does not circulate there. If the wind were to cease over the surface of the oceans and the turbulence of the seas were to fall still, the lives of marine creatures would be endangered by the lack of oxygen, and the seas would become stagnant pools of contaminated water. Fakhr al-Din al-Razi states that the subtlety of "وَلِيُذِيقَكُم مِّن رَّحْمَتِهِ" lies in the fact that what is given to taste is only a small portion — signifying that in God's estimation, this entire world and its blessings are exceedingly meager, and that God's vast mercy is reserved for the other world. The verse that follows speaks of the sending of divine prophets; but in verse 48, the subject of the blowing of winds recurs. It is possible that verse 47 finds itself placed between two verses that speak of the blessing of winds merely as a parenthetical remark, as some exegetes have held. Furthermore, it is also possible that the mention of prophethood alongside these discussions is for the sake of completing the themes of the origin (mabda') and the resurrection (ma'ad), which are repeatedly addressed in this Surah — as other commentators have likewise maintained. There is also the possibility that this mention is intended as a warning to those who, despite enjoying God's blessings, remain ungrateful. In any case, verse 47 states: And We sent, before you, messengers to their respective peoples (وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ رُسُلًا إِلَى قَوْمِهِمْ). These messengers came to their peoples bearing miracles and clear rational proofs (فَجَاؤُوهُم بِالْبَيِّنَاتِ). Among those peoples, one group accepted faith, while another persisted in opposition. But when admonitions and warnings had no effect upon these disbelievers, We exacted retribution from the guilty (فَانْتَقَمْنَا مِنَ الَّذِينَ أَجْرَمُوا). Yet We aided the believers, and the duty of aiding the believers is an obligation that rests upon Us always (وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ). In this phrase, the word "كَانَ" is employed, signifying the firm establishment of this divine law. This is followed by "حَقٌّ" and then "عَلَيْنَا", which explicates the nature of that right. This sequence of words constitutes, in effect, a succession of emphases upon this theme. In the word order, "حَقًّا عَلَيْنَا" precedes "نَصْرُ الْمُؤْمِنِينَ", which serves as an indication of restriction (ḥaṣr) and a strengthened emphasis. The intended meaning of this restriction and emphasis is that, as a settled matter, We have made the aid of the believers an obligation upon Ourselves, and We shall fulfill Our promise to the believers without their having need of assistance from any other quarter. This phrase implicitly serves as a consolation and solace for those Muslims who, at that time, were suffering severely under the persecution of the disbelievers of Mecca — disbelievers who far surpassed the Muslims in number and resources. If one considers the psychological consequences, the very sinfulness and transgression of the enemies of God itself constitutes evidence of the eventual victory and triumph of the believers. For this very sin and deviation from the right path will, as a fitting requital, bring about the destruction of those disbelievers — their very transgression will furnish the causes of their own annihilation, and the punishment of God will descend upon them. Verse 48 then returns to the blessing of the blowing of winds, stating: Allah is He who sends forth the winds so that they stir up clouds (اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا). He then spreads those clouds across the expanse of the sky according to His wisdom (فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ). He then gathers the fragments of those clouds together and arranges them in layers (وَيَجْعَلُهُ كِسَفًا). [Explanatory note: Kisaf is the plural of kisfah (on the pattern of jumlah), meaning "portion" or "piece"; in this context it refers to the layered fragments of cloud which, by accumulating in this manner, render the cloud heavy enough to produce rainfall.] You see the rain emerging from within that mass of cloud (فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ). [Explanatory note: Wadq (on the pattern of ḥalq) refers to fine particles resembling a mist of water, or to the scattered droplets of rain.] Nature has entrusted the wind with a complete scheme for the descent of rain. It is charged with the task of carrying fragments of cloud from the sea toward dry and parched land, then spreading them across the expanse of the sky, thereafter gathering them separately in layered formation, and finally, by cooling the surrounding atmosphere, rendering the clouds ready to release their precipitation. The clouds may be likened to experienced shepherds who gather scattered sheep from across the wilderness, drive them along a designated path, and then bring them into an enclosure to be milked. The phrase فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ — meaning "you see the fine drops of rain emerging from within the mass of cloud" — may be intended to convey the fact that the volume of clouds and the intensity of the wind's movement are not such as to prevent the raindrops from falling and reaching the earth. Rather, these fine particles of water, despite the tempestuous mass of cloud and wind that has enveloped the atmosphere, find their way down to the earth. These raindrops fall gently upon the thirsty earth, slaking it without causing any harm. The very storm of wind that uproots great trees and shakes the crags of mountains nonetheless allows the delicate and minute drops of rain to pass through its midst so that they may reach the earth. It is also worthy of attention at this point that when clouds spread across the sky, the eye does not perceive them as separate fragments. Yet when we pass through clouds by means of an aircraft, or rise above them, it becomes clearly apparent that these clouds consist of distinct and separate masses. At the end of the verse it is declared: God delivers this life-giving rain to those of His servants whom He wills to receive it, and they rejoice (فَإِذَا أَصَابَ بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ إِذَا هُمْ يَسْتَبْشِرُونَ). Even though before the descent of the rain they had been in a state of despair and hopelessness (وَإِن كَانُوا مِن قَبْلِ أَن يُنَزَّلَ عَلَيْهِم مِّن قَبْلِهِ لَمُبْلِسِينَ). [Explanatory note: Mublis is derived from the root iblās, meaning despair and hopelessness.] This despair and this glad tiding can be truly appreciated only by those whose lives depend, like those of the desert-dwelling Arabs, upon these very drops of rain. When the shadow of despair and hopelessness has fallen upon such people — when they themselves, their domesticated animals, and their cultivated lands are parched for want of water — a gust of cool wind arises, the forerunner of rain, carrying with it the fragrance of rainfall. Within moments, clouds spread across the sky, growing dense and heavy, and then the rain falls. Hollows fill with clear water. Streams, great and small, overflow with this heavenly bounty. Fresh shoots of life begin to spring forth in the arid lands and in the hearts of those wanderers of the wilderness; the lightning of hope begins to flash in their hearts; and despair and hopelessness are washed away from their souls. The repetition of the word "قَبْل" in this verse is in all likelihood for the sake of emphasis — the intent being that moments before the rain, yes, moments before, the faces were downcast. But as soon as the rain falls, a smile begins to play upon those parched lips. Observe how weak a creature the human being is, and how merciful is his Lord. In Persian, the repetition of a temporal reference is employed for purposes of emphasis; one might say, for instance, "Until yesterday — yes, until yesterday — such-and-such a person was my friend, but now he has become a bitter enemy." This repetition is intended to convey the transience and variability of the human condition. In the final verse of the passage under consideration, the Prophet of Islam is addressed as follows: Look upon the traces of God's mercy — how He revives the earth after its death (فَانظُرْ إِلَى آثَارِ رَحْمَتِ اللَّهِ كَيْفَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا). The use of the word "فَانظُرْ" carries with it this significance: when dead earth comes alive by virtue of the descent of rain, the traces of divine mercy are so manifest and evident that they become known to a person upon a cursory glance, without any need for deliberate investigation. Moreover, rain is described as "God's mercy" — a characterization that pertains to its consequence, since it is a source of blessing in multiple respects. For instance: rain irrigates dry land and nourishes the seeds of vegetation; rain bestows renewed vitality upon trees; rain purifies the air of dust and cleanses the environment in which human beings live; rain washes vegetation and imparts freshness to it; rain renders the air humid, gentle, and light, making it suitable for human respiration. The water of rain is absorbed into the earth and, after a period of time, flows upon the surface through springs and qanats (kārīz). Rain produces floods and sets rivers flowing. When this water accumulates in reservoirs, electricity is generated from it, which provides illumination and drives machinery. In other Quranic verses as well, rain has been characterized as "mercy." Among such instances are Surah al-Furqan, verse 48, and Surah al-Naml, verse 63. In Surah al-Shura, verse 28, it is stated: وَهُوَ الَّذِي يُنَزِّلُ الْغَيْثَ مِن بَعْدِ مَا قَنَطُوا وَيَنشُرُ رَحْمَتَهُ He is the One who sends down rain after the people have despaired, and spreads His mercy. Following this, in relation to the connection that the themes of the origin (mabda') and the resurrection (ma'ad) bear to such discussions, an addition is made at the end of the verse: the One who revived dead earth through the descent of rain will likewise revive the dead on the Day of Resurrection, and He has power over all things (إِنَّ ذَلِكَ لَمُحْيِي الْمَوْتَى وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ). At this point, instead of the imperfect tense, the active participle "مُحْيِي" is employed, preceded by the lām of emphasis — conveying the highest degree of affirmation. Throughout the Quranic verses, this event has repeatedly been cited as evidence in establishing the doctrine of the resurrection: that dead earth comes alive following the descent of rain. Thus, in Surah Qaf, verse 11, after the mention of the revivification of dead lands, it is declared: كَذَلِكَ الْخُرُوجُ The emergence of the dead on the Day of Resurrection is similarly to this. Likewise, in Surah Fatir, verse 9, there occurs a similar theme: كَذَلِكَ النُّشُورُ The resurrection on the Day of Judgment shall be in like manner. The fact of the matter is that the law of life and death is uniform in every domain. The Divine Essence that revives dead earth through a few drops of rain and causes in it the stirring of growth and the movement of flourishing — a divine act that is repeated every year, and at times every day — possesses the power to revive human beings as well after death. The truth is that in every form, life and death are within His sole authority. It is true that, outwardly speaking, the earth does not become alive in the strict sense; rather, the meaning of "the life of the earth" is that the seeds of vegetation concealed within the earth grow and develop. These tiny seeds absorb the constituents of the soil into themselves, and those constituents, transformed into vegetal spirit, come alive. Moreover, the dispersed and scattered elements of this same vegetation once again bestow upon the earth the power of life. In truth, the deniers of the resurrection had no argument other than a claim of implausibility (istib'ād), and the Quran has adduced such examples in order to refute and defeat their claim.

See ayat 60 for tafseer.

See ayat 60 for tafseer.

See ayat 60 for tafseer.

See ayat 60 for tafseer.

See ayat 60 for tafseer.

We have previously stated that in this Surah, discussions about the point of origin (Mabda') and the return (Ma'ad) are interconnected like the warp and weft of fabric. In the verses under consideration, in addition to the earlier discussed matters of Mabda' and Ma'ad, the issue of the Day of Resurrection (Qiyamah) is further elaborated upon, depicting the painful condition of the criminals on that day. Thus, God states: On the Day the Hour is established, the criminals will swear that they had tarried but an hour in the world: (وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُوا غَيْرَ سَاعَةٍ). However, even in their previous life, they remained deprived of perceiving the reality in the same manner: (كَذَلِكَ كَانُوا يُؤْفَكُونَ). The Day of Resurrection is called "ساعة" (the Hour) in the Qur’an. As previously mentioned, this term is used either because the Resurrection will suddenly occur in an instant, or it implies that the accounting of deeds will happen quickly since God is swift in taking account. The word "ساعة" in Arabic refers to a very brief portion of time. (Explanatory note: A detailed discussion on this topic is provided under Surah Ar-Rum, verse 14.) There is no explicit indication of a pause (waqf) in the phrase "مَا لَبِثُوا غَيْرَ سَاعَةٍ." Therefore, some commentators believe that “pause in the world” is meant, implying that the worldly life is in reality no more than a fleeting moment. However, the subsequent verse provides clear evidence that the "pause" refers to remaining in the Barzakh (intermediate state), i.e., the realm between death and the Day of Resurrection. This is affirmed by the phrase: "لَقَدْ لَبِثْتُمْ فِي كِتَابِ اللَّهِ إِلَى يَوْمِ الْبَعْثِ," which proves that both the period of residence and the place extend up to the Day of Resurrection. Hence, Barzakh (the intermediate world) is the correct meaning. (Please consider carefully.) It should also be borne in mind that the Barzakh is not the same for everyone. One group lives consciously in Barzakh, while another group appears to be asleep and will awaken on Resurrection Day, perceiving thousands of years as one hour. (Explanatory note: A detailed discussion on “Barzakh” has been provided under Surah Al-Mu’minun, verse 100, along with elucidations of relevant points.) At this point, two matters require mention: Firstly, why would the criminals swear such a false oath? The answer is entirely clear: The criminals actually perceive the period of the Resurrection (as measured in Barzakh) as very brief because at that stage their state resembles being in a trance or dream. For example: Did not the people of the Cave (Aṣḥāb al-Kahf), who were believers and righteous, after awakening from their prolonged sleep, think that they had only slept for a day or part of a day? Also, one of the previous Prophets (whose story is mentioned in Surah Al-Baqarah, verse 259), who was resurrected after a century following his death, did he not say that the interval between these two lives was one day or part of a day? In short, there is no obstacle to the idea that due to the specific condition of Barzakh, the criminals’ perception could be similarly mistaken due to their unfamiliarity with the reality. Therefore, the subsequent verse contains the statement of the informed believers who will tell them that they are mistaken — that they had remained in Barzakh until the Day of Resurrection, and today is indeed that day. Secondly, considering the above point, the interpretation of the phrase "كَذَلِكَ كَانُوا يُؤْفَكُونَ" becomes clear. The root meaning of the word "أفك" is to distort reality and to deviate from the truth. The criminals, due to their state in Barzakh, will also be unable to perceive the truth, and they will be unaware of the length of their stay there. When the matters discussed above are kept in mind, the lengthy debates about why “the criminals would deliberately lie on the Day of Resurrection” need no consideration, as the verse does not provide any proof of “intentional falsehood.” However, the Qur’an does mention the lying and falsehood of the criminals on the Day of Resurrection. A detailed response to this is given in Volume 3, under Surah Al-An‘am, verse 23. Furthermore, this issue bears no connection with the verses under discussion. The following verse provides the response that the knowledgeable and faithful believers will offer to the criminals who are unaware of the reality of Barzakh and Resurrection. Thus, God says that those to whom knowledge and faith have been granted will say: “Indeed, you remained in the Book of Allah until the Day of Resurrection. This is the Day of Resurrection, but you did not know.” (وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَالْإِيْمَانَ لَقَدْ لَبِثْتُمْ فِي كِتَابِ اللَّهِ إِلَى يَوْمِ الْبَعْثِ فَهَذَا يَوْمُ الْبَعْثِ وَلَكِنَّكُمْ كُنتُمْ لَا تَعْلَمُونَ). In this verse, the word "knowledge" (علم) is mentioned before "faith" (ایمان) because knowledge is the foundation of faith. Moreover, "فِي كِتَابِ اللَّه" may refer to the Book of Creation (the Preserved Tablet), the revealed scriptures, or both. That is, according to God's creative and legislative decree, it was predestined that you would remain in Barzakh for such a period, and thereafter you would be resurrected on the Day of Judgment. (Explanatory note: There is a scholarly difference regarding the precedence and subordination of the words in this verse.)It is related to the phrase "الَّذِينَ أُوتُوا الْعِلْمَ وَالْإِيْمَانَ" in the Book of Allah, meaning: those who possess knowledge of the Book of Allah and believe in it say this. However, some commentators consider the mentioned phrase to be related to "لبنم" (milk); we have also adopted this meaning in the above lines because there should be a clear indication for precedence or delay, and there is no such indication at this point. At this juncture, the question arises as to who are the people referred to by "الَّذِينَ أُوتُوا الْعِلْمَ وَالْإِيْمَانَ"? Some commentators have interpreted this to mean the angels, who possess both Islam and faith, and another group considers them to be the true believers who are aware. In our view, the second meaning is more evident. Some narrations prove that "الَّذِينَ أُوتُوا الْعِلْمَ وَالْإِيْمَانَ" refers to Amir al-Mu'minin Hazrat Ali (peace be upon him) and the Pure Imams. Those personalities identified in this interpretation are the clear referents of the verse. However, this does not limit or narrow the broader meaning of the verse. It is also noteworthy here that some commentators believe that the cause of disagreement between the two groups regarding the world of Barzakh is as follows: The first group, which considers the duration of stay in Barzakh to be only one hour, fears the wrath of divine punishment and desires the period to be as long as possible; whereas the other group, aware of the reality of the length of this period, is awaiting Paradise and its wondrous blessings and thus perceives this duration of stay as very long. (Explanatory note: Tafsir Fakhr al-Razi, under the verses in question). In any case, when the criminals see the painful consequences of the Day of Judgment before them, they will begin to offer excuses and repent. But — the Quran's ruling is: on that Day, the excuses of the wrongdoers will not benefit them, nor will they be given any reprieve. (فَيَوْمَئِذٍ لَّا يَنفَعُ الَّذِينَ ظَلَمُوا مَعْذِرَتُهُمْ وَلَا هُمْ يُسْتَعْتَبُونَ). (Explanatory note: The root of "يستعنبون" is "عتب" (reproach). Its literal meaning is distress. When it is used in the verbal form of باب افعال (the verb pattern) (الحُتاب), it implies removal of that distress. "Lisan al-Arab" states that when this word comes in the form of استفعال (like استعتاب), it also carries the meaning of removing distress. Its figurative meaning is "requesting someone's pleasure," i.e., seeking forgiveness and repentance. In the verse under discussion, it is used in this latter sense, meaning that criminals will not be able to repent on the Day of Judgment.) It is also worth noting that some Quranic verses explicitly state that the criminals will not be permitted to offer excuses at all: وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ (Al-Mursalat - 36) But the verse here states: their excuses will not avail them at all. From this expression it is clear that they will indeed try to excuse themselves, but it will be of no benefit. There is no contradiction in these verses because the Day of Judgment will have different stages. At one stage, these criminals will not be allowed to offer excuses or speak at all, and their mouths will be sealed. However, their limbs and the earth on which they committed their sins will testify about their deeds. In another stage, their tongues will be freed and they will begin to offer excuses, but to no avail. Their excuse will be that they will shift the blame for their sins onto the leaders of disbelief and hypocrisy, saying to them, "If it were not for you, we would surely have been believers." Surah Saba, verse 31: لَوْلَا أَنتُمْ لَكُنَّا مُؤْمِنِينَ (“If not for you, we would have certainly been believers.”) But those leaders of misguidance will reply to them: أَنَحْنُ صَدَدْنَاكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَاءَكُمْ (“Did We turn you away from guidance after it had come to you?”) (Saba - 32) These criminals will try in their excuses to attribute their deviation from the right path to Satan, blaming him for the whispers he instilled in their hearts. But Iblis will respond to them: فَلاَ تَلُومُونِي وَلُومُواْ أَنفُسَكُمْ (“Do not blame me; blame yourselves.”) (Ibrahim - 22) I did not compel you to do anything. I only called you to friendship, and you accepted it. The next verse refers to all the matters discussed in this Surah. Thus, the Lord of the Worlds says: We have set forth for mankind in this Quran every kind of example (such as promise and threat, command and prohibition, glad tidings and warnings, signs in the universe and in the souls, proofs of origin and resurrection, and news of the unseen — in short, every matter that can affect human souls) (وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَذَا الْقُرآنِ مِن كُلِّ مَثَلٍ). In reality, the Quran as a whole — and especially Surah Ar-Rum, whose tafsir we are concluding — is a collection of themes that awaken every class, group, ideology, and belief among humans. The Quran is thus a source of lessons, a compilation of moral and practical programs and matters of creed, all presented in a style that deeply influences human thought in every possible way.And remind them and guide them onto the path of felicity. Yet nonetheless, there is a group among them upon whom no word has any effect; they are dark-hearted and blackened. Therefore, even if you present before them any sign or proof of the truth, the disbelievers will say: "You are but fabricators." (وَلَئِن جِئْتَهُم بِآيَةٍ لَيَقُولَنَّ الَّذِينَ كَفَرُوا إِنْ أَنتُمْ إِلَّا مُبْطِلُونَ) The word "مبطلون" in the verse is a comprehensive term encompassing all the baseless accusations, slanders, and labels of the polytheists, such as: lies, sorcery, and madness; calling the divine speech fables and myths of the ancients. This phrase consolidates all false matters in one word. It is certain that the disbelievers have the habit of accusing the Prophets of God of one or another of these charges so that, within a few days, they may keep the sincere-hearted people unaware of the truth through this means. The word "أنتم" in the verse is a pronoun in the plural form. It may refer to the Prophet and the righteous believers both, or it may refer to all the Prophets, divine leaders, and supporters of the truth, because the stubborn group of disbelievers was opposed to all supporters of the religion. The following verse clearly explains the reason for this group's opposition to the truth. The obstinacy of the disbelievers, their hearts’ avoidance of accepting the truth, and their enmity towards every reality is because their sense of recognizing truth and discrimination has died due to abundance of sins and moral corruption. Now they are incapable of perceiving the reality in any manner. God seals the hearts of such people who do not have knowledge and awareness, (كَذَلِكَ يَطْبَعُ اللَّهُ عَلَى قُلُوبِ الَّذِينَ لَا يَعْلَمُونَ). The root of the word "يَطْبَعُ" is "طبع" which means to seal. This system existed before and still continues: when we want to protect something so that no one touches or interferes with it whatsoever, we sew it in cloth, wrap it in paper, and affix a seal at the joint, or if it is locked in a chest, we put a wax seal on the lock. It is evident that such a package or chest cannot be opened without breaking the seal; and if the seal is broken, the matter is immediately revealed. In the Qur’an, the state of such hearts, which have lost the capacity to accept the truth, and of such people who have neither intellect, nor knowledge, nor insight, and for whom there is no hope of guidance, is described metaphorically as having been sealed. It is noteworthy that in the previous verses, knowledge was described as the foundation of faith, and in this verse ignorance is identified as the basis of disbelief and rejection of the truth. In the last verse of Surah Ar-Rum (which is also the last verse among the verses under discussion), the Prophet Muhammad, peace be upon him, was given two important commands and one great glad tidings. This was so that he might be granted steadfastness and firmness in the ongoing struggle against the ignorant, blind, and obstinate disbelievers of the time. The first command is to exercise patience against all afflictions, every torment, and every unjust accusation (فاصبر). For indeed, patience, perseverance, and steadfastness are the true keys to success. And to encourage the Prophet to be more active in propagating Islam, it is added: “Indeed, the promise of Allah is true” (إِنَّ وَعْدَ اللَّهِ حَقٌّ). God says that He has promised you and the believers victory and success, dominion over the earth, and the triumph of Islam over disbelief; He declares that light will overcome darkness and knowledge will prevail over ignorance. At this point, the word "وعده" refers to those promises which are repeatedly made in the Qur’an concerning the victory of the believers’ condition. Among them, we read in the same Surah, verse 47: وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ It has always been and remains our duty to help the believers. Similarly, in Surah Al-Mu’min, verse 51: إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الْأَشْهَادُ Indeed, We will support Our messengers and those who believe in the life of this world and on the Day when the witnesses will stand forth. And also in Surah Al-Ma’idah, verse 56: فَإِنَّ حِزْبَ اللّهِ هُمُ الْغَالِبُونَ Verily, the party of Allah—they will be the victorious. The second divine command is that, in this harsh and ongoing battle with the disbelievers, maintain control over your nerves and never lose composure and tranquility of heart. It is said: Do not allow those who do not believe to make you angry or hasty (وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَ). Against such people, your obligation is patience, tolerance, courage, and preservation of dignity, which is befitting of a Prophet. The root of "لَا يَسْتَخِفَّنَّكَ" is "خفت" meaning "to deem insignificant or worthless." The Noble Messenger is instructed to remain so steadfast and dignified that these people do not begin to regard you as insignificant and thereby fail to divert you from the path of your mission. Remain firm and steadfast in your guiding principle, for they do not have certainty, whereas you are the center of certainty and faith. This Surah began with the promise of victory of the believers over their enemies, and it concludes with the same promise of success, wherein the condition of this clear victory is stated to be the patience and perseverance of the true Messenger and the believers.has been completed. O Lord, grant us such patience and steadfastness that the storms of difficulties and calamities do not disturb our perseverance. O God, in Your pure protection alone do we seek refuge, so that we are not counted among those upon whom no advice, admonition, lesson, or clarity has any effect. O Lord— the enemies are interconnected and united, and armed with various satanic weapons. We pray that You grant us victory over external enemies and internal devils. Ameen—O Lord of the Worlds! The tafseer of Surah Ar-Rum ends here. Tafseer Namuna __________ Volume 16 Translation ends ____________ By the hands of this humble and deficient servant — Syed Safdar Hussain Najafi, son of the late Syed Ghulam Sarwar Naqvi. On Friday — At — 10:30 A.M. Dated — 8 Rabi' al-Thani 1406 Hijri Corresponding to — 20 December 1985 AD At — Seth Nawaz Ali - 81-A (On the occasion of the marriage of his son Reza Musa in Khata Abadi) And all praise is due to Allah, first and last, and blessings be upon the Prophet and his family forever and ever. Syed Safdar Hussain Najafi