As-Sajdah

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

In this Sūrah, once again we encounter the ḥurūf muqaṭṭaʿāt (الف، لام، میم), and this marks the fifteenth instance in which such letters appear at the beginning of Qurʾānic sūrahs. Detailed discussions regarding their interpretations have already been presented in the commentaries on Sūrat al‑Baqarah (vol. 1), Āl ʿImrān (vol. 2), and al‑Aʿrāf (vol. 6). Here, the discourse that follows these letters once again emphasizes a fundamental point: that “الم” alludes to the عظمت of the Qurʾān and the عظیم قدرت of the Lord of the worlds, in that such a profound and content‑rich Book—constituting the enduring miracle of Muḥammad صلى الله علیہ و آلہ وسلم—is composed of simple alphabetic elements accessible to all. The text then states: تَنْزِيلُ الْكِتَابِ لَا رَيْبَ فِيهِ مِن رَّبِّ الْعَالَمِينَ “This is the revelation of the Book, in which there is no doubt, from the Lord of the worlds.” In essence, this āyah addresses two implicit questions. First, regarding the content of the Book: it affirms that its teachings are entirely true, leaving no room for doubt. Second, regarding its source: it declares that this Book originates from Rabb al‑ʿālamīn. It is also possible to interpret “مِن رَّبِّ الْعَالَمِينَ” as a proof for “لَا رَيْبَ فِيهِ,” meaning that the absence of doubt is grounded in the fact that it proceeds from the Lord of all existence. The use of the attribute “رَبِّ الْعَالَمِينَ” suggests that the Qurʾān reflects the comprehensive reality of existence itself, being the product of the One who nurtures and governs all realms. Moreover, the Qurʾān does not rely on mere assertion; rather, its own contents serve as self‑evident proof of its truth, in accordance with the principle that its reality is manifest to those who reflect upon it. It then addresses a recurring accusation: أَمْ يَقُولُونَ افْتَرَاهُ “They say: he has fabricated it.” In response, the Qurʾān asserts: بَلْ هُوَ الْحَقُّ مِن رَّبِّكَ “Rather, it is the truth from your Lord.” Its truthfulness is inherent and self‑evident. The purpose of its revelation is further clarified: لِتُنذِرَ قَوْمًا مَّا أَتَاهُم مِّن نَّذِيرٍ مِّن قَبْلِكَ لَعَلَّهُمْ يَهْتَدُونَ “So that you may warn a people to whom no warner had come before you, that they may be guided.” Although the mission of the Prophet صلى الله علیہ و آلہ وسلم encompasses both bashārah (glad tidings) and indhār (warning), here emphasis is placed upon warning because of the spiritual condition of the مخاطبین. The phrase “لَعَلَّهُمْ يَهْتَدُونَ” indicates that guidance is facilitated by revelation but ultimately depends upon human choice and resolve. Two questions arise in this context: first, who are the people to whom no warner had come? and second, how does this align with the statement: وَإِن مِّنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ that no community has been without a warner? The most coherent explanation is that “نذير” here refers to a prophet whose mission was openly manifested with clear miraculous signs, which had not occurred in the Arabian Peninsula before the Prophet Muhammad صلى الله علیہ و آلہ وسلم. Meanwhile, the general principle that every community has received guidance remains valid, whether directly or through the transmission of earlier prophetic teachings. After establishing the Qurʾān’s authenticity, the discourse turns to Tawḥīd: اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ … Allah is the One who created the heavens and the earth and all that lies between them in six “days,” understood here as six distinct phases or stages. This emphasizes a gradual and orderly process of creation, reflecting divine wisdom rather than any limitation of divine power. The verse then states: ثُمَّ اسْتَوَى عَلَى الْعَرْشِ which signifies divine sovereignty and authority over the entire cosmos, not a physical sitting, but a metaphor for governance and dominion. It concludes: مَا لَكُم مِّن دُونِهِ مِن وَلِيٍّ وَلَا شَفِيعٍ … أَفَلَا تَتَذَكَّرُونَ “You have no protector or intercessor besides Him—will you not reflect?” This establishes the unity of ولایت, شفاعت, and عبودیت, demonstrating that since Allah alone is Creator and Sovereign, worship and reliance must also be directed exclusively toward Him. Finally, the passage affirms divine governance over the universe: يُدَبِّرُ الْأَمْرَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ … and describes the eventual return of all affairs to Him on the Day of Resurrection. The reference to a “day” of immense duration underscores the عظمت of the processes involved in divine judgment and final accountability. In summary, this section integrates multiple dimensions of Tawḥīd—creation, governance, and worship—while simultaneously affirming the reality of revelation and the ultimate return of all existence to Allah, thereby completing the theological framework established in the preceding verses.

Some interpreters have attempted to derive an incorrect doctrinal conclusion from the āyah: يُدَبِّرُ الْأَمْرَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ In particular, certain modern sectarian groups have sought to justify their theological position by claiming that the term “الأمر” in this āyah refers to religion, that “تدبير” signifies the sending of religions, and that “عروج” denotes the abrogation or withdrawal of a religious system. On this basis, they argue that no religion can remain valid beyond a period of one thousand years. A careful and neutral analytical examination demonstrates that such an interpretation is not only unsupported by the text, but also fundamentally flawed in multiple respects. First, the term “الأمر” cannot be restricted to the meaning of religion. The Qurʾān consistently uses the term in the sense of divine command or cosmological operation, particularly in relation to creation. For example: إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ Here, “الأمر” clearly denotes the creative command. Numerous other āyāt employ the term in a similar sense, in connection with cosmic processes rather than legislative revelation. Second, the term “تدبير” refers to the orderly management and regulation of the created world, not to the institution of religious law. In Qurʾānic usage, the establishment of religion is expressed through terms such as “تشريع,” “تنزيل,” or “انزال,” as in: شَرَعَ لَكُم مِّنَ الدِّينِ أَنزَلَ اللّهُ نَزَّلَ عَلَيْكَ الْكِتَابَ Thus, applying “تدبير” to the sending of religious systems lacks linguistic and contextual justification. Third, the immediate context of the āyah concerns the creation of the heavens and the earth and the governance of the cosmos. The preceding āyah refers to creation in six periods, while subsequent verses address aspects of human creation. Therefore, coherence of context requires that this āyah also relate to cosmological order, not to religious legislation. Fourth, the term “عروج” signifies ascent or elevation and is never used in the Qurʾān to denote abrogation. The concept of abrogation is expressed through entirely different terms such as “نسخ” or “تبدیل.” Moreover, religions do not “ascend” in a literal or metaphorical sense; rather, certain aspects may be superseded or modified within historical continuity. Fifth, the historical sequence of prophetic missions does not conform to a uniform thousand‑year cycle. The interval between Mūsā and ʿĪسٰى exceeds one thousand years, while the interval between ʿĪسٰى and the Prophet Muḥammad صلى الله علیہ و آلہ وسلم is significantly shorter. Similarly, other prophetic intervals vary widely. Hence, the proposed interpretation is inconsistent with historical reality. Sixth, even within the framework of their own claims, chronological inconsistencies arise that cannot be reconciled with the text. This further underscores the interpretive inadequacy of the argument. Seventh, from a rational perspective, if such a doctrinal claim were intended, it would have been expressed in clear and explicit language, rather than through a highly indirect formulation requiring speculative interpretation. Other Qurʾānic passages, such as: وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ demonstrate that prophetic succession is conveyed directly and unambiguously when intended. In light of these considerations, it becomes evident that the āyah in question pertains to the governance of the cosmos and the orderly administration of creation, not to the temporal limitation or abrogation of religious systems. The analysis therefore reaffirms that the Qurʾānic discourse operates within a coherent linguistic, contextual, and theological framework, and that interpretations detached from these principles lead to untenable conclusions.

See ayat 9 for tafseer.

See ayat 9 for tafseer.

See ayat 9 for tafseer.

The verses under discussion initially provide indication and emphasis on the monotheistic discussions that have passed in the previous verses, which are summarized in four stages (monotheism of creation, sovereignty, guardianship, and lordship). It says: "He, as described with these attributes, is the God who is aware of the unseen and the seen, the Almighty, the Most Merciful" (ذَلِكَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْعَزِيزُ الرَّحِيمُ). It is evident that whoever wishes to manage the affairs of the heavens and the earth and assume responsibility for their sovereignty, guardianship, intercession, and creation, must be aware of all things, both hidden and apparent, because none of these matters is possible without knowledge and vast awareness. Alongside this, such a being must be "‘Aziz" (powerful and invincible), in order to carry out these important tasks. But this honor and power should not be coupled with hardness of heart; rather, it must be paired with mercy, kindness, and grace. The following verse, in general, points to the system of the best creation and, specifically, to the origin of human creation and its evolutionary stages, stating, "He it is Who has perfected everything which He created" (الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ) - He gave to everything what it needed; in other words, He established the foundation of the great realm of creation upon the "best system" — a system and discipline beyond which a more perfect conception cannot be imagined. He created harmony among all beings and granted each that which it sought in its own way. If we observe the existence of man and then consider each of his various organs, it will be understood that their structure, size, configuration, and condition, as well as their mode of operation, were created exactly so that they may fulfill their responsibilities in the best possible manner. Alongside this, an interconnected system and harmony have been given among the organs such that, without exception, they either affect one another or are influenced by one another. And this meaning, in general, governs the entire universe, despite the diversity and great differences especially found in the world of living creatures.

The mystery that imparts fragrance to the flower and life to the clay, Bestows upon each what is deserved by His wisdom! He who breathed scent into the flower and soul into the earth, The Wise Creator gave to each what was worthy of them. Indeed, He is the One who grants flowers their various delightful fragrances, And who breathes spirit and life into clay to create a free and intelligent human being. From the same dark soil emerge sometimes flowers of various kinds, sometimes humans, and sometimes other forms of creatures; Even the soil itself possesses what it should possess within its limits. Similarly, we read in Surah Taha, verse 50, the statement of Musa (Moses) and Harun (Aaron): "رَبُّنَا الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى" (Surah Taha) "Our Lord is He Who gave everything its creation and then guided [it]" (Surah Taha). Here arises a question regarding the creation of evil and its compatibility with the "best order of the universe," which, God willing, we shall discuss in detail in the topic of insights. Subsequently, the Qur’an, after mentioning the preface and introduction of this "universe," proceeds to the discussion of "al-fanas" (the end or destruction). Just as the verses related to the universe discussed different kinds of monotheism, here it speaks of some great blessings concerning man. First, it says, "God began the creation of man from clay": (وَبَدَأَ خَلْقَ الْإِنسَانِ مِن طِينٍ). This serves two purposes: on one hand, to manifest the greatness of His power that such a distinguished creature was created from a simple and ordinary substance, and that He created this "charming pattern" from "water and clay." On the other hand, it warns and admonishes man about where he came from and where he will return. It should be noted that this verse is discussing the creation of "Adam," not all human beings, because the continuation of their progeny was presented in the following verse. This verse is clear evidence against the concept of the permanent creation of humans (at least regarding the human species) and against the hypothesis of evolution. Though some have interpreted this verse in a way that it aligns with evolution, suggesting that man’s creation traces back to inferior species and then returns to water and clay, the direct meaning of the verse is that there is no intermediate living species between "Adam" and "clay"; rather, man was created directly from clay without any intermediary. However, the Qur’an does not discuss other living species here. This becomes clearer when considering Surah Al-Imran, verse 59, which says: "إِنَّ مَثَلَ عِيسَى عِندَ اللّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِن تُرَابٍ" (Al-Imran) "The example of Jesus with Allah is like that of Adam; He created him from dust." And in Surah Al-Hijr, verse 26: "وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن صَلْصَالٍ مِّنْ حَمَإٍ مَّسْنُونٍ" "And We certainly created man from an extract of clay, black mud with altered properties." From all these verses, it appears that the creation of Adam, as a permanent creation, was from dry and wet clay. Everyone knows that the hypothesis of species transformation is by no means a conclusive and certain scientific issue that would compel us to interpret these verses otherwise due to contradiction. In other words, unless there is clear clear evidence contrary to the apparent meanings of the verses, they must be applied literally. The study of Adam’s permanent creation aligns exactly with this. The next verse hints at the creation of the human offspring and the stages of human generation: "ثُمَّ جَعَلَ نَسْلَهُ مِن سُلَالَةٍ مِّن مَّاءٍ مَّهِينٍ" "Then He made his offspring from a liquid despised." Here "جعل" means to create, and "نسل" means progeny or descendants, including successive generations. "Sulalah" literally means the pure essence or extract, and here it means the semen of man, which is in fact the essence of his entire existence and the source for generating offsprings and continuing the lineage. This water, though apparently insignificant and worthless by appearance and structure— and in terms of containing biological cells—and also because it is a particular kind of liquid medium in which these cells swim, is extremely delicate and exceedingly complex. It is counted among the signs of the greatness, knowledge, and power of the Lord. The word "مهين" means weak, insignificant, and despicable, pointing to its apparent nature and condition, though it is among the most subtle of things. The subsequent verse refers to the complex stages of human development in the womb and those stages that Adam passed through at creation from clay: "ثم سوّاه" "Then He fashioned him perfectly." "ونفخ فيه من روحه" "And breathed into him of His spirit." "And you...""And He has made for you hearing, sight, and hearts to understand." (وَجَعَلَ لَكُمُ السَّمْعَ وَالأَبْصَارَ وَالْأَفْئِدَةَ) "But few of you give thanks for His blessings." (قَلِيلًا مَا تَشْكُرُونَ) "Sawāh" (سواہ) derived from the root "Taswiyah" means to complete or perfect, and it refers to all the stages that a human being passes through—from the sperm stage until the time when all the body’s organs become apparent—and likewise the stages that Adam underwent from being created from clay until the blowing of the spirit. (Explanatory Note: It is noteworthy that some have interpreted this verse solely as referring to embryonic development, while others have suggested the possibility that it may refer exclusively to the stages Adam passed through after being created from clay (because in other Quranic verses the same expressions are used regarding Adam’s creation). However, there is no objection in considering both, since Adam’s creation from clay as well as the stages his progeny pass through from sperm both involve passing through these stages.) "Nafkh" (نفخ), literally meaning blowing or puffing, is an expression used figuratively for the infusion of the spirit into the human body, likening it to air or breathing, though neither of these meanings is actually intended. If it is objected that the human sperm is a living entity from the very beginning when it resides in the womb and even before, then what is the meaning of the blowing of the spirit? Our answer is that, at first, when the sperm is deposited, it only has a kind of vegetative life—that is, it only obtains nourishment and grows. It does not yet have sensation and movement, which are signs of "animal life," nor does it possess the power of cognition, which is characteristic of "human life." However, its development in the womb reaches a stage where it begins to move, and gradually other human faculties come to life in it. This is the stage the Qur’an refers to as the blowing of the spirit. The term "Rūḥ" (روح) when attributed to God is an honorific addition (iḍāfat tashrīfiyyah)—meaning a sublime, noble spirit that may be called the Spirit of God is breathed into a human, demonstrating that although man’s origin in material terms is "dark soil" or "insignificant water," in the spiritual and metaphysical sense he carries the Divine Spirit. On one side, his existence is based on dust and, on the other, it culminates on the Throne of the Lord, forming an astonishing mixture: a compound of angel and animal (کز فرشتہ سرشتہ وزحیوان). Because of possessing these two opposite aspects, he has a very wide range ascending and descending, perfecting and declining. (Explanatory Note: This matter has also been discussed in Tafseer Namuna Volume 6, under Surah Al-Hijr, verse 29.) In the final stage of human creation, counted as the fifth stage, the verse alludes to the blessings of hearing, sight, and heart. However, the purpose here is not the creation of these organs themselves, as that occurred before the blowing of the spirit, but rather the faculties of hearing, seeing, and understanding or perception. Out of all the external and internal senses, only these three are mentioned because the most important outward senses by which a person maintains a powerful relationship with the external world are the ear and the eye. The ear perceives sounds—especially education and upbringing occur through it—and the eye is the means to see the external world and the scenes of this realm. The power of intellect and understanding is the most important sense among internal senses, which in other words governs human existence. It is noteworthy that "Af'idah" (أفئدة), the plural of "Fu'ad" (فؤاد), usually meaning heart, has a more refined and profound connotation here. This word is generally used where insight and maturity exist. Thus, God in this verse has described the most important instruments of recognition and understanding that exist in the “outward” and “inward” of human existence. Human knowledge is obtained either through experience, whose source is the eye and ear, or through rational analysis and deduction, whose source is intellect and understanding. This is expressed in the Qur'an by "Af'idah." Even those perceptions which take place in the heart through revelation, inspiration, or spiritual witnessing also occur through these "Af'idah." If these means of recognition and understanding were taken away from a human, his worth and value would fall as low as a handful of dust and stones. Therefore, at the end of the verse, attention is drawn to the fact that very few people are grateful for these great blessings, implying that no matter how much gratitude is shown for these immense favors, it is still inadequate.

Although the Quran in various verses sometimes speaks of the creation of man from "mud" (as in the above verses), in Surah Al-Isra, verse 61, the story of Adam and Iblis is mentioned: فَسَجَدُواْ إِلاَّ إِبْلِيسَ قَالَ أَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا "All the angels prostrated except Iblis. He said, 'Shall I prostrate to one whom You created from mud?'" (Surah Al-Isra 17:61) And sometimes the creation from water is mentioned, for example: وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ (We made from water every living thing) (Surah Al-Anbiya 21:30). But it is clear that all these points return to the same meaning, even where the creation of Adam from "turab" (mud) is discussed: إِنَّ مَثَلَ عِيسَى عِندَ اللّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِن تُرَابٍ (Al-Imran 3:59), because the meaning is moist clay (that is, mud). Here two points become clear: (1) Those who have assumed that the creation of humans from mud means that human beings obtain food directly or indirectly from plants, and plants are from mud, this is incorrect. Because the Quranic verses interpret one another and from the context of these verses, the indication is toward the creation of "Adam" himself, who was created from mud. (2) All these verses serve as proof against the theory of evolution (at least concerning humans), and the human species culminating in "Adam" has a definite creation. Those who consider that the verses about creation from mud refer to the human species, which came into existence through thousands of intermediaries as single and isolated entities emerging from marshes along the seashore, etc., this is an assumption based on hypotheses. As for Adam himself, he was an individual selected from among humankind. But he did not possess a continual creation; his distinction lay in his specific attributes, which in no way conforms to the apparent meaning of the Quranic verses. We emphasize once again that the issue of species evolution is not a fixed scientific law or a universal principle in Islam but only a hypothesis because the matter traces back many hundreds of thousands of years, which is certainly beyond experiment and observation and is not part of established scientific laws. Rather, it is a hypothesis made to explain the emergence of various species, and its worth is only to provide a speculative explanation for things manifesting in the world. We all know that hypotheses do not remain constant but change and new hypotheses replace them. Therefore, philosophical problems can never be based on such hypotheses because the foundations of philosophical issues are solid and firm. We have already explained the foundations and instability of the theory of species evolution in Volume 6, pages following 180, under the heading "Quran and Human Creation," with reference to Surah Al-Hijr, verse 28. At the end of this discussion, it is necessary to remind that the issue of the evolutionary hypothesis has no direct connection to "Tawhid (monotheism) and knowledge of God," nor is it considered evidence against the metaphysical world. Because the belief in monotheism states that the universe was created by God, and God has given all properties to the creatures, and His influence descends upon them at all stages. This meaning can also be accepted by the theory of the "affirmation of species" in the same way a believer accepts the evolutionary hypothesis. The only difficulty the evolutionary hypothesis faces is that it does not fully match the details described in the Quran regarding the creation of Adam from mud and clay. Therefore, we reject the theory of evolution only on this basis, not due to any opposition to the issue of Tawhid. This was the matter from the exegesis perspective. As for the scientific aspect of its rejection, since there are no conclusive proofs for it, we also reject it on this basis.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

These verses begin with a clear and eloquent discussion about the Hereafter. They describe the state of the "criminals" in the other world and serve as a completion of the previous discussions on the topic of the "origin" (mabda), because it is known that the discussion of "Origin and Return" (Mabda wa Ma’ad) in the Qur’an is generally interconnected. First, it says: "They say, 'When we have become dust and bones, are we indeed to be resurrected anew?'" (وَقَالُوا ءَاذَا ضَلَلْنَا فِي الْأَرْضِ أَئِنَّا لَفِي خَلْقٍ جَدِيدٍ). The phrase "become lost in the earth" (ضللنافي الارض) points to the idea that after death, a human body becomes like water and dust, and every particle, due to natural and supernatural factors, reaches a corner and nothing of it remains visible, so that assurance of its return on the Day of Resurrection can be given. But in reality, they are not denying God's power by this statement; rather, "they deny the Meeting with their Lord" (بَلْ هُم بِلِقَاءِ رَبِّهِمْ كَافِرُونَ). They stubbornly deny the stage of meeting their Lord, which is the stage of reckoning, reward, and punishment, and after that seek freedom in action to do whatever they wish. Indeed, this verse closely resembles the first verses of Surah Al-Qiyamah where the Qur’an says: "Does man think that We will not assemble his bones? Yes. [We are] Able [even] to proportion his fingertips. But man desires to continue in sin. He asks, 'When is the Day of Resurrection?'" (Surah Al-Qiyamah 3-6) "Does man think that his scattered and disassembled bones will not be gathered? We are even capable of restoring the lines on his fingertips as they were before, but man’s evil intention is to spend the day, which lies ahead of him (by denying the Resurrection), in wickedness and sin. Therefore, he asks: When will the Day of Resurrection come?" On this basis, their reasoning is not inherently flawed, rather their ease and laxity have placed a veil over their hearts, and their bad intentions prevent them from accepting the issue of the Hereafter. Otherwise, the same God who has rendered magnets effective in attracting small particles of iron hidden in the dust so easily gathers them by a single motion, is it not possible for Him to generate the same kind of attraction among the particles of the human body? Who can deny that the various waters in a human body (and much of the human body consists of water) and each element of its nourishment, for example a thousand years ago, every element of them was scattered somewhere in this universe? Every drop in an ocean, every particle on a continent or a region, yet they were gathered through clouds, rain, and other natural causes, and eventually formed the existence of man. So why should it be surprising that after being scattered and dispersed, they return once again to their initial state and meet each other? The next verse answers this from a different perspective. It says: Do not imagine that your personality is identical with your physical body, rather the basis and foundation of your personality is formed by your soul, and it is safeguarded. "Say, 'The Angel of Death, who is set over you, will take your souls; then to your Lord you will be returned.'" (قُلْ يَتَوَفَّاكُم مَّلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَى رَبِّكُمْ تُرْجَعُونَ). Paying attention to the meaning of "يَتَوَفَّاكُم" which comes from the root "توفى" meaning "to take back", it does not mean annihilation or extinction, but rather signifies that the angel in a certain manner seizes or takes possession of the soul, which forms the essential and fundamental part of the human existence. It is true that the Qur’an speaks about bodily resurrection and considers the reunion of soul and physical body in the Resurrection as decisive and certain, but the above verse conveys the reality that the foundation of human personality is not the material components that occupy all your thought, but rather it is the spiritual essence which came from God and to which it will return. In summary, it can be said that the above verse answers those who deny the resurrection and the Hereafter by stating that if your difficulty is the dispersal and scattering of your physical components, then by this you accept God’s power and do not deny Him; and if the issue is that the dispersal causes the dissolution and annihilation of the personality, then this too is not true because the foundation of the human personality is based on the soul. This objection resembles the well-known issue of the "eater and the eaten" (أكل و مأكول) and its answer shares similarities in two places. (Explanatory note: For more detailed clarification on the issue of "eater and eaten" and its detailed answer, please refer to Tafsir Namuna, Volume 1, Surah Al-Baqarah, Verse 260.) Incidentally, it is also important to pay attention to the fact that in some Qur’anic verses the attribute of "taking back" (توفی) and the "seizing of souls" is attributed to God: "God takes the souls..."“At the time of death, God takes the souls” (Az-Zumar 39:42). “And the angels take the souls of those who are unjust to themselves” (An-Nahl 16:28). In the verses under discussion, the taking of souls is attributed to Malak al-Mawt (the Angel of Death). Upon careful consideration, there is no contradiction between these expressions. "Malak al-Mawt" denotes a category and applies to all such angels; or it may refer to their chief and greatest angel. Since all angels take souls by God’s command, this can also be attributed to God. Next is the state of those disbelievers, criminals, and deniers of the Hereafter when they witness its various scenes. They will be deeply remorseful and regretful for their deeds. The Qur’an depicts them as follows: If you could see the criminals at the moment when they bow their heads before their Lord, saying, “Our Lord, we have seen and heard; therefore, return us so that we may do righteous deeds. Indeed, we are certain [in faith].” (Al-Mu’minun 23:108) (Explanatory note: The phrase “لَوْ تَرَى” (if you could see) is conditional, where the verb “تَرَى” serves as the condition with the result implied: “you would see a wonder.” Likewise, the phrase “رَبَّنَا أَبْصَرْنَا” is elliptical, originally “يقولون رَبَّنَا أَبْصَرْنَا”—“they say: Our Lord, we have seen.”) Certainly, you would be astonished that those who now bow their heads in repentance and remorse are the same arrogant, rebellious, and insolent people who would never humble themselves before any truth in this world. But upon witnessing the scenes of the Resurrection and arriving at the scene of witnessing, they are entirely transformed. Yet, without awareness, this period is fleeting, and according to other Qur’anic verses, if they return to this world, they will continue their former ways (Al-An’am 6:28). The word “ناكس” (“nākis”), stemming from “نكس” (“naks”) meaning “turned upside down,” here specifically means “bowing the head downward.” The placing of “أبصرنا” (“we have seen”) before “سمعنا” (“we have heard”) is due to the fact that in the Hereafter, man first confronts its scenes visually and then hears the questioning by God and His angels. From what has been said, it is clear that “the criminals” here refer to the disbelievers, particularly those who deny the Resurrection. This is not the first time that Qur’anic verses confront us with the fact that the criminals will be severely distressed by witnessing the consequences of their deeds and the divine punishment, and they will ask to return to the world, even though, according to divine law, such a return is impossible, just as a newborn cannot return to the womb, nor can a fruit torn from the tree return to it. It is also noteworthy that the criminals ask for return to the world solely to perform righteous deeds, making it clear that on the Day of Resurrection, the only means of salvation is righteous deeds—those that are pure, filled with faith, and performed with sincere intention. Since the entire emphasis of the verse is on accepting faith, one may ask: does God not have the power and ability to place the light of faith firmly in their hearts? The subsequent verse answers: “And if We willed, We could surely give every soul its guidance” (Al-An’am 6:88). Indeed, we possess such power, but faith obtained by compulsion is of little value. Therefore, We have intended to honor mankind with free will, allowing them to ascend developmental stages by their own steps. Hence, at the end of the verse, it says: “But the Word from Me will surely come true, that I will fill Hell with jinn and mankind all together” (Al-An’am 6:128). Yes, by their wrong choice they have followed this path; therefore, they deserve punishment and torment, and We have resolutely decided to fill Hell with them. If one considers what has been explained above, and observes hundreds of Qur’anic verses that regard man as a free agent responsible for his actions, with legal obligations and accountability, capable of guidance and reform through the prophets, self-cultivation, and moral training, then any interpretation of the above verse as a proof of compulsion, as held by Fakhr al-Razi and others, is utterly baseless. It is possible that the unequivocal decision above points to preventing the misconception that God’s mercy and compassion ...The punishment and torment of sinners who are tainted with sins and oppressors shall not be prevented, and beware lest you become arrogant because of the verses of mercy and consider yourself exempt from God’s punishment and torment. For His mercy has its own place, and His wrath has its own place. By paying attention to the initial “Lam” of oath and the final “Nun” of emphasis in the phrase "لاملئن", it becomes certain that He will fulfill this promise and fill Hell with those damned. For if He does not do so, it would be against wisdom. Therefore, in the subsequent verse, it says: “We will say to those in Hell: ‘Taste the punishment because you forgot the meeting of this Day of yours. Indeed, We too have forgotten you.’” (فَذُوقُوا بِمَا نَسِيتُمْ لِقَاءَ يَوْمِكُمْ هَذَا إِنَّا نَسِينَاكُمْ). “And also taste the eternal punishment because of what you used to do.” (وَذُوقُوا عَذَابَ الْخُلْدِ بِمَا كُنتُمْ تَعْمَلُونَ). From this verse, it is once again clear that forgetting the Judgment Day and its signs is the primary source of human misery. This is the condition in which a person considers himself free in terms of violating laws and committing oppression. Moreover, from this verse, it also becomes very clear that the eternal and everlasting punishment and torment are solely due to those actions which a person himself commits—nothing else! (Explanatory note: Regarding the “Philosophy of Eternity and Eternal Punishment,” we have provided a detailed discussion in Volume 5 under Surah Hud, verse 107.) Additionally: The silence of the Lord regarding the servants here means God’s disregard, withdrawal of support, and lack of relief. Otherwise, the entire universe is always before the Lord, and forgetfulness of Him is a meaningless notion.

The first verse among the above verses, which indicates the taking of souls by the Angel of Death, is evidence of the independence of the human soul. Because the term "توفي" (tawaffi), which means to take and seize, is proof that after separation from the body, the soul is not destroyed but remains. Fundamentally, the use of the term "روح" or "نفس" in the above verse to refer to a human further attests to this meaning, for according to the materialists' belief, the soul is nothing more than the "physical and chemical" properties of the body’s elements, which perish along with the destruction of the body, just as the movement of a clock’s hand stops when the clock itself is destroyed. According to this theory, the soul is not something that guards the human personality; rather, it is one component of the body’s properties, and it ceases to exist with the body’s end. Regarding the reality and independence of the soul, we possess numerous philosophical proofs. A portion of these has been importantly discussed under verse 85 of Surah Bani Isra'il in Volume 6. Here, the intention was only to present textual evidence on this topic, and the above verse is counted among those verses which indicate this meaning.

From various verses of the Quran, it is understood that the Almighty God administers the affairs of this world through a group of angels, as stated in Surah An-Nazi'at, verse 5: (فَالْمُدَبِّرَاتِ أَمْرًا) "By those angels who arrange matters by God’s command." We all know that the Divine Sunnah is that God executes His will through means, and among these angels, one group is responsible for the taking of souls, as indicated in Surah An-Nahl, verses 28 and 33, and also in other Quranic verses, with the foremost among them being the "Malak al-Mawt" (Angel of Death). Many hadiths have been narrated in this regard, some of which seem necessary to mention. 1. In one hadith, the Prophet Muhammad (PBUH & His Pure Progeny) said: "All diseases and pains are the messengers and letters of death! When the appointed time arrives, the Angel of Death himself comes and says: ‘O servant of God, how many messages after messages have been sent? How many messengers after messengers? How many letters after letters?’ I am the message after which there is no other message." Then he says, "Accept your Lord’s invitation, whether willingly or by compulsion." At the time when the Angel of Death takes his soul and his relatives raise wails and cries, he calls out: "And upon whom are you crying? By God, his appointed time has surely come, and he has eaten all his provision. His Lord has given this invitation, and he has accepted it." "If you want to weep, then weep over yourself. I will return to you repeatedly until I leave not a single person among you." (Reference: Majma‘ al-Bayan, under the relevant verse and Tafseer Noor al-Thaqalayn, Vol. 4, p. 225) 2. In another hadith, Imam Muhammad al-Baqir (عليه السلام) said that the Prophet Muhammad (PBUH & His Pure Progeny) once went to an Ansari man’s house to observe his worship. Seeing the Angel of Death beside him, the Prophet said: "Deal gently with my friend, for he is a believer." The Angel of Death replied, "Be glad, for I love all the believers. Know that when I take the soul of some children of Adam, their family cries and wails, and I stand by the house saying: I bear no sin for this, it is his own lifespan that has ended. I will return toward you repeatedly; be alert and cautious." Then he says, "God has not created any human dwelling in any city, tent, land, or sea except that I look over them attentively five times each day and night until I know their smallest and greatest from them better than they know themselves." (Reference: Tafseer "Dur Manthur," referencing Al-Mizan, Vol. 16, p. 678) Other narrations of this theme exist in various Islamic sources, which warn and alert all people to realize that the distance between them and death is not great, and it may all end in a short moment. In light of these circumstances, is there any justification for a person to be deluded by the glitter of this world and become polluted with various injustices and sins, neglecting the final outcome?

See ayat 20 for tafseer.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

We all know that the method of the Qur’an’s presentation is to explain many truths in such an engaging manner, with comparison and contrast among them, that each one is well understood clearly. After the previous verses’ explanation about criminals and disbelievers, here also, the prominent qualities of the believers, their fundamental beliefs, and practical program are mentioned briefly within two verses, citing eight attributes. (Explanatory note: Attention should be paid that this verse is the first verse of the Quran in which "Obligatory Prostration" (Wajib Sajdah) is prescribed. Therefore, whoever recites this entire verse, or hears it from someone else, must perform prostration. However, ablution is not obligatory in this case. But the precaution is that the forehead should be placed on a surface on which prostration is valid.) First, it states: "Only those believe in Our verses who, when they are reminded of them, fall down in prostration and exalt [Allah] with praise of their Lord and do not become arrogant." (إِنَّمَا يُؤْمِنُ بِآيَاتِنَا الَّذِينَ إِذَا ذُكِّرُوا بِهَا خَرُّوا سُجَّدًا وَسَبَّحُوا بِحَمْدِ رَبِّهِمْ وَهُمْ لَا يَسْتَكْبِرُونَ) The word "إِنَّمَا" which generally denotes exclusivity, highlights the point that when a person claims faith but does not possess these qualities mentioned in these verses, he is not among the true believers but a weakfaith individual who is not worthy of being counted among the ranks. Four qualities of the believers are mentioned in this verse: 1. Upon hearing the divine verses, they immediately fall down in prostration. The use of "خرّوا" (they fell down) instead of "سجدوا" (they prostrated) indicates a subtle point that the group of awakened-hearted believers becomes so passionate and engrossed in the words and commands of their Lord upon hearing the Quranic verses that they involuntarily fall into prostration, surrendering their heart and soul wholeheartedly. (Explanatory note: Raghib in "Mufradat" writes that "خرّوا" is actually derived from "خریر," referring to the sound of water falling from a height, and using this verb for those who prostrate indicates that at the very moment they fall to the ground for prostration, their voices of glorification arise.) Indeed, their first characteristic is their burning love and attachment to the speech of their Beloved and Lord. This very attribute has been mentioned in the second verse of the Qur’an under the prominent attribute of the Prophets, as Allah the Almighty says about the various groups of Prophets: "إِذَا تُتْلَى عَلَيْهِمْ آيَاتُ الرَّحْمَنِ خَرُّوا سُجَّدًا وَبُكِيًّا" (Surah Maryam 19:58) “When the verses of the Most Merciful were recited to them, they fell down in prostration and wept.” Although here the wording is used absolutely, it is clear that it mostly refers to those verses which invite to Tawhid (monotheism) and encourage fighting shirk (polytheism). 2 and 3. The second and third signs are their glorification (Tasbeeh) and praise (Hamd) of their Lord. On one hand, they declare Allah free from defects and pure, and on the other hand, they praise Him due to His attributes of perfection and beauty. 4. Another characteristic of theirs is humility, modesty, and the avoidance of all kinds of arrogance, because pride and haughtiness are the first stairway to disbelief and falsehood, and bowing in front of truth and reality is the first step of faith. Those who take the path of arrogance and selfishness neither prostrate before Allah nor perform His glorification and praise, and do not recognize the right of His servants. Instead, they keep a great idol before themselves, and that great idol is their own self. Then, referring to their second set of qualities, it says: "Their sides forsake their beds during the night," meaning they rise and turn to their Lord and converse with Him. (تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ) (Explanatory note: "تتجافى" and "جفا" essentially mean to remove or withdraw. "جنوب" is the plural of "جنب," which means "side," and "مضاجع" is the plural of "مضجع," meaning bed. Being away from the side of the bed at night is a metaphor for rising from sleep at night to worship the Lord.) Indeed! While the eyes of the heedless are asleep, they stay awake for a part of the night. At a time when worldly activities cease and intellectual distractions reduce to a minimum, and the surroundings are enveloped in peace, tranquility, and silence, and there is very little show or ostentation in worship, in summary, this is the best time of presence of heart. They face the presence of their Lord with their whole being, bowing their heads at the threshold of their Beloved. Whatever is in their hearts they present before Him. They are alive in His remembrance and keep the measure of their hearts filled and saturated with His seal and love. Then further it says: "They call upon their Lord with fear and hope." (يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا) Yes, two more attributes are their "fear" and "hope": neither are they secure from His wrath and punishment, nor are they despondent of His mercy. This fear and...The balance of hope, which guarantees their gradual perfection, evolution, and progress in the path of God, is always active within their existence. The reason is that the balance between hope and fear draws them towards God, while the dominance of vanity and greed inclines them towards arrogance and heedlessness. Both of these are enemies to the evolutionary stages of man towards God. Their eighth and final characteristic is that they spend from what We have provided them in sustenance; (وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ). Not only do they give their wealth to the needy, but they also do not refrain from spending their knowledge, wisdom, strength, correct judgment, experience, and intellectual reserves on those in need. They are the center of goodness and blessings, and an eternal spring of pure water for virtues that quenches the thirsty and makes the needy self-sufficient according to their own existence. Indeed! Their qualities are a combination of firm belief, national faith, true love for God, worship and obedience, effort and action, and helping God's servants in every respect. Then, in the subsequent verse, the great and important reward of the true believers, who possess the marks mentioned in the preceding two verses, is described with such a noteworthy expression that it conveys the supreme significance of their reward. It states, "No soul knows what is kept hidden for them of comfort for the eyes:" (فَلَا تَعْلَمُ نَفْسٌ مَّا أُخْفِيَ لَهُم مِّن قُرَّةِ أَعْيُنٍ). This is a very great and exalted reward given in return for their deeds. The phrase "No soul knows" and the expression "قرة عين" (comfort and coolness of the eyes) describe the immeasurable greatness of these blessings—especially as the word "نفس" (nafs) appears here in the indefinite form in a negative context, indicating generality and including all souls, such as the close angels and the friends of God. The phrase "قرة أعين" without being attributed to a specific "nafs" points out that these blessings, designated as the reward and recompense for the true believers for the abode of the Hereafter, are such as will be the delight and coolness of every eye. The root "قرة" from the root "قر" (in the measure "حر") means coolness and refreshment. It is well known that tears of love and passion are always cooling and soothing, whereas tears of grief and longing are hot and burning. The expression "قرة أعين" in classical Arabic refers to something that cools the eyes of a person, meaning that the eyes shed tears of love and affection, which is a subtle metaphor for utmost happiness and joy. However, such an expression is not present in Persian. Instead, Persian says: "He became the light of his eye." This Persian expression might have been derived from the Quranic story of "Yusuf and Ya'qub," in which when the bearer of glad tidings came to Ya'qub and placed Yusuf’s shirt over his face, his blind eyes were made bright (Surah Yusuf, verse 96). This expression is an allegory of immense joy and happiness. In a Hadith of the Holy Prophet PBUH & His Pure Progeny, we read: "Indeed, God says: I have prepared for My righteous servants such blessings that no eye has seen, no ear has heard, and no human heart has conceived!" (Explanatory note: This Hadith has been transmitted by many mufassirun including Al-Tabarsi in "Majma’ al-Bayan," Al-Alusi in "Ruh al-Ma’ani," Al-Qurtubi in his Tafsir, and it is also recorded in the most authentic collections of Sahih Bukhari and Sahih Muslim.) Here arises a question, which the great commentator, the late Al-Tabarsi, has also presented in "Majma’ al-Bayan": Why then is this great reward and recompense kept hidden? He offers three answers to this question: 1. The most important and precious matters are such that their reality cannot be easily comprehended by words; therefore, sometimes keeping them hidden brings more delight and is more eloquent. 2. Principally, whatever is the cause of comfort and brightness of the eyes has such a vast scope that human knowledge cannot grasp all its characteristics. 3. Since this reward is assigned to the Tahajjud prayer (night prayer), which is performed in secret, it is appropriate that its reward also be great and concealed. Note that the phrase "تتجاني جنوبهم عن المضاجع" in the previous verse refers to the Night Prayer. In a Hadith, Imam Ja'far al-Sadiq ʿa stated: "There is no good deed that does not have a clear reward mentioned in the Qur’an except for the Night Prayer (Salat al-Layl). Allah the Almighty has not made its reward clear due to its great importance and status. Hence, He says: 'No soul knows what is kept hidden for them of comfort for the eyes.'" (Explanatory note: "Majma’ al-Bayan," place of discussion of the related verses, below.) But leaving all these reflections aside...As we indicated earlier, the world of the Hereafter is a realm far more vast than this world. The worldly life, in comparison, is like the life of a child in the mother's womb relative to this world; in fact, that realm is even more vast than this. Fundamentally, for people like us, confined within the walls of this world, all its dimensions and directions are incomprehensible; indeed, for most, it is not even imaginable. We only hear about it or see it from a distance, like a shadow. But unless a perception and vision of that world arise, comprehending its importance is not possible for us. Just as it is impossible for a fetus, even assuming it has full intellect and consciousness, to perceive the blessings of this world. This is the same expression that has come concerning the martyrs on the path of God: when a martyr falls to the ground, the earth says, “Blessed is this pure soul flying away from the body; glad tidings for you: أَلَّا لَهُ مَا لَا عَيْنٌ رَأَتْ وَلَا أُذُنٌ سَمِعَتْ وَلَا خَطَرَ عَلَى قَلْبِ بَشَرٍ” (which no eye has seen, no ear has heard, no human heart has conceived). (Explanatory note: Majma' al-Bayan under the verse 3:171, Volume 2 – Tafseer Namoona Volume 3 under the same verse). The following verse clarifies this contrast more explicitly, which was indicated in the previous verses: “Is he who is a believer like one who is a wicked person? Never; they are never equal.” (أَفَمَن كَانَ مُؤْمِنًا كَمَن كَانَ فَاسِقًا لَّا يَسْتَوُونَ). This sentence is phrased as a rhetorical question implying negation, one whose answer arises from the intellect and nature of every person that these two can never be equal. Nevertheless, for emphasis, the phrase “لَّا يَسْتَوُونَ” (“they are not equal”) is stated to further clarify their inequality. In this verse, “فاسق” (wicked) is mentioned in contrast to “مومن” (believer), which indicates that “فاسق” encompasses a broad meaning, including disbelief (kufr) and other sins. The term is originally derived from “فسقت الشعرة” (meaning the strand has split from its husk, such as fruit detaching from its core or the stone of a date separating from its pulp), and it came to be applied to one who disobeys God’s command and the dictates of reason. We know that one who embraces disbelief or commits sins departs from the command of the Lord and intellect. It is also noteworthy that as long as fruit remains inside its skin and shell, it is sound and healthy, but once it leaves the skin or shell, it becomes spoiled. Similarly, as soon as a person becomes a فاسق, he immediately becomes corrupt and spoiled. A group of great mufassirun (exegetes) have narrated under this verse that one day Walid ibn Uqbah (pronounced ‘Uqdah’) said to Hazrat Ali (RA), “I have a broader and more eloquent tongue than you and a sharper spear than you.” (This implies that he considered himself superior to him both in speech and battle.) Hazrat Ali (RA) replied, “You are not as you say, O Faasiq!” (This implies that Walid was in fact the very person who had been accused of opposing the Islam of the tribe of Banu Mustalaq when collecting their zakat, and God denied you and called you a فاسق in verse 49:6, “O you who have believed, if there comes to you a فاسق with information, then verify...”) (Explanatory note: This narration is quoted by the late Tabarsi in Majma' al-Bayan, by Al-Qurtubi in his Tafsir, and by Fadil Barsawi in Ruh al-Bayan. It is noteworthy that the book Asad al-Ghabah fi Ma’rifat al-Sahabah states there is no disagreement among persons knowledgeable in tafsir that the verse “إن جاءكم فاسق بنبأ” was revealed concerning Walid ibn Uqbah in connection with the tribe of Banu Mustalaq.) Some mufassirun add here that the verse “أَفَمَن كَانَ مُؤْمِنًا كَمَن كَانَ فَاسِقًا” was revealed after this episode involving Walid and Banu Mustalaq in Medina. Thus, it appears that the meaning of the verse corresponds to that event as an application. According to the view of some mufassirun who consider this verse, along with the two following verses, to be Madani, no difficulty remains; there is no obstacle or objection to the view that these three verses were revealed after the aforementioned incident. In any case, there is no dispute regarding the profound faith of Amir al-Mu'minin Hazrat Ali ibn Abi Talib nor regarding the wickedness (فَسَقَ) of Walid as indicated in these Quranic verses. The following verse elaborates on this inequality and clear difference by saying: “As for those who believe and do righteous deeds, for them will be the Gardens of Refuge [Paradise].” (أَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ جَنَّاتُ الْمَأْوَى). (Explanatory note: The root word 'ماوى' (Mawa) comes from the strong root ‘أوى’ meaning to resort or take refuge in one thing with another. Afterwards, it was used for a place, residence, or dwelling.) Then it further states that these gardens are a divine hospitality for them as a reward for their deeds: “نُزُلًا بِمَا كَانُوا يَعْمَلُونَ” (a dwelling-place because of what they used to do). The expression “نزل” is generally used for something that occurs by way of honor or reception of a guest...They prepare for guests, and this is a subtle indication that the believers in Paradise will always be treated with hospitality like honored guests, whereas the inhabitants of Hell, as mentioned in the following verse, will be like prisoners. Whenever they desire to leave, they will be turned back. And if we observe that in Surah Al-Kahf, verse 106, it is stated in a similar manner: إِنَّا أَعْتَدْنَا جَهَنَّمَ لِلْكَافِرِينَ نُزُلاً "Indeed, We have prepared Hell as a lodging for the disbelievers." In reality, (فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ) "Give them tidings of a painful punishment" is a metaphor indicating that instead of hospitality, they will receive punishment and torment, and by announcing it as good news, they are being threatened. Some hold the view that "نزَل" (lodging) refers to the first thing with which new guests are received. (In our times, this is tea and sherbet.) On this basis, this matter is a subtle indication that the jinn, with all their blessings and bounties, are only the first stage of the divine hospitality for these holy guests. And following these blessings are such favours that none but God knows. The phrase "لهم جنات" (gardens for them) may indicate that God does not give the gardens of Paradise to them temporarily, but grants them ownership forever. In such a way that the decay of these blessings will never disturb their peace of mind. And in the next verse, presenting their opposite, it says: "But as for those who transgressed and disobeyed their Lord, the fire of Hell is their eternal home:" (وَأَمَّا الَّذِينَ فَسَقُوا فَمَأْوَاهُمُ النَّارُ) — they are eternally confined and imprisoned in this dreadful place. Such that "whenever they desire to come out of it, they will be returned thereto" (كُلَّمَا أَرَادُوا أَن يَخْرُجُوا مِنْهَا أُعِيدُوا فِيهَا). And "they will be told, ‘Taste the punishment of the Fire which you used to deny’": (وَقِيلَ لَهُمْ ذُوقُوا عَذَابَ النَّارِ الَّذِي كُنتُم بِهِ تُكَذِّبُونَ). Here we observe that divine punishment is presented in opposition to "disbelief and denial," and its reward and recompense are opposed to "deeds." This indicates that faith alone is not sufficient, but it is necessary that it also leads to action. However, disbelief alone is enough for punishment, even if no actions accompany it.

In the explanation of the phrase (تنجافي جنوبھم عن المضاجع) "They turn away their sides from their beds at night," two interpretations have been reported in Islamic traditions. One interpretation relates to the prayer of 'Isha,' indicating that true believers do not go to their beds after Maghrib prayer and before 'Isha,' so that they do not fall asleep and consequently miss the 'Isha' prayer (as it was customary in that era for people to rest at the beginning of the night and to perform the five obligatory prayers separately, observing the recommended intervals between them, and performing each prayer at its most virtuous time). If they slept after Maghrib and before 'Isha,' it was possible they might not wake up for the 'Isha' prayer. This interpretation is narrated by Ibn Abbas from the Prophet PBUH & His Pure Progeny according to "Durmanthur" and also reported by Imam Ja’far Sadiq (ع) in "Amali Sheikh." (Reference: "Durmanthur" and "Amali Sheikh," cited in "Tafsir Al-Mizan," Volume 16, p. 283). However, in the majority of narrations and the statements of mufassirun (exegetes), the interpretation relates to rising from the bed for night prayer (Tahajjud and Qiyam al-Layl). In one narration, we read from Imam Muhammad Baqir (ع) that he asked one of his companions: "Shall I inform you of the root and branch and the highest peak of Islam?" The narrator offered himself in servitude, saying, "Please do inform me!" He said: "Its root is prayer, its branch is zakat, and its highest peak is Jihad." Then he further asked if he wanted to be introduced to all the doors of goodness. The narrator replied, "I sacrifice myself for you, please inform!" Imam said: "Fasting is a shield, charity removes sin, and a man’s standing (praying) in the depth of the night is in the remembrance of Allah," then he recited: "تتجافی جنوبهم عن المضاجع." "Fasting is a shield (from Hellfire), charity erases sin, and a man rising in the depth of the night occupies himself with the remembrance of Allah," then he recited the verse "تتجافی جنوبهم عن المضاجع." (Explanatory note: "Usul al-Kafi," Volume 2, chapter "The Knowledge of Islam," Hadith 15, p. 20.) In the tafseer "Majma' al-Bayan," it is reported from Mu'adh ibn Jabal thus: I was present at the Battle of Tabuk before the Messenger of Allah PBUH & His Pure Progeny. The heat had troubled everyone, and each person was seeking refuge in someone else. Suddenly, I saw the Prophet PBUH & His Pure Progeny was closest to me. I went to him and said: "O Messenger of Allah PBUH & His Pure Progeny, tell me of an act which will take me to Paradise and keep me away from the fire of Hell." He said: "You have asked a great question, but its answer is not difficult for one whom Allah eases." Then he said: "Worship Allah and associate nothing with Him; establish the prescribed prayers; give the obligatory zakat; and fast the month of Ramadan." Then he said: "If you want, I can inform you of the doors of goodness." I said: "O Messenger of Allah, please do!" He said: "Fasting is a shield from the fire; charity expiates sin; and a man’s standing in the darkness of the night seeking the pleasure of Allah." Then he recited this verse: "تتجافی جنوبهم عن المضاجع." Fasting is a shield from the fire; spending in the way of Allah is an expiation of sin; and a man’s rising at night seeking Allah’s pleasure. Then he recited the verse "تتجافی جنوبهم عن المضاجع." (Explanatory note: Majma’ al-Bayan, under the discussed verses and Tafsir Nur al-Thaqalayn, Volume 4, p. 249.) Although there is no objection to the verse having a broad meaning that includes staying awake in the early part of the night for 'Isha' prayer as well as waking at dawn for night prayer, if one reflects more on the meaning of "تتجافي," the second meaning better corresponds to the context, because the apparent sense of the phrase is that their sides are initially at rest and comfort in their beds, then they turn away from it. This corresponds more suitably with rising in the last part of the night to perform night prayers. Therefore, the earlier narrations broadening the meaning weaken the particularity. Although the few aforementioned narrations suffice to explain the importance of this blessed prayer, it is notable that Islamic traditions have accorded so much importance to this worship more than most other acts of devotion. The true friends of God, travelers on the path of virtue, have always given utmost importance to this sincere worship that enlightens and kindles the heart. It may be that some people do not always have the opportunity to benefit from this blessed worship, but what prevents them from taking advantage of it on some nights, whenever the opportunity presents itself? When silence prevails and all business has ceased, children are asleep, and the environment is prepared for presence of heart and intimate communion with God, then they should go to the door of God's house and illuminate their hearts with the light of love for the Friend. (Explanatory note: The importance of night prayer and its method of performance have already been elaborated in Volume 6 under Surah Bani Isra'il, verse 79.)

See ayat 22 for tafseer.

The discussion about the sinners and their painful punishments has already been covered in the previous verses. In the present verses, there is an indication of a hidden mercy of God towards them, which manifests in the form of light and awakening punishments in this world. This is so that it becomes apparent that God does not wish for a servant to be seized by eternal torment. Therefore, for the salvation of the servant, He employs every possible means to awaken him. God sends His messengers, reveals heavenly books, bestows blessings, subjects them to afflictions, and if they do not benefit from any of these, then the only fate for such persons is the fire of Hell. He says: "And We will surely let them taste the nearer punishment before the greater punishment that perhaps they will repent." (وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَى دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ). Certainly, the term "the nearer punishment" (عذاب اونی) has a broad meaning, encompassing most of the possibilities that the commentators have explained separately. Among these, it refers to calamities, pains, grief, and sorrow. For example, the severe seven-year famine and drought in Mecca, in which the polytheists were so afflicted that they were compelled to eat carrion, or the destructive blows inflicted upon their bodies in the Battle of Badr. Other similar matters of this nature. As for what some have suggested, that it means the "punishment of the grave" or "punishment of return (raj‘ah)," this does not seem correct because it is not consistent with the phrase "perhaps they will return (لعلهم يرجعون)." However, attention should be given to the fact that there are also various punishments in this world whose occurrence closes the doors of repentance, and these are the "inescapable punishments" (عذاب استیصال), i.e., punishments that descend upon rebellious nations when no means of reform proves effective. Naturally, such punishments are beyond the scope of the theme of this verse. As for the "greater punishment" (عذاب اکبر), which is the punishment of the Day of Judgment, it is greater and more painful than any other punishment. Now, regarding the question of why "the nearer (أدنى)" is mentioned in opposition to "the greater (أكبر)" when logically it would be expected to be opposed to "the more distant (أبعد)" or "smaller (أصغر)" opposed to "greater (أكبر)"—here too there is an important point, which some have hinted at. It is that worldly punishment possesses two qualities: smallness and nearness. In the context of warning and admonition, it is appropriate not to consider the smallness but the nearness of the punishment. Similarly, the punishment of the Hereafter also has two characteristics: lateness and greatness, and here it is suitable to consider its smallness rather than its lateness. (Consider this carefully). The expression "perhaps they will return (لعلهم يرجعون)"—as we have previously explained—indicates that warning and admonitory punishments are not the sole cause of awakening; rather, they are part of the cause and require prepared and receptive grounds. Without this condition, they do not lead to any result, and the word "perhaps (لعل)" alludes to this reality. Incidentally, this verse clarifies an important philosophy regarding trials, pains, and afflictions, which is among the most debated issues concerning monotheism, knowledge of God, and the justice of the Lord. This truth is also referred to in other verses of the Qur'an, including verse 94 of Surah At-Tur, where it is stated: "And We sent not into any city a prophet except that We took its people with suffering and hardship that perhaps they might humble themselves." (وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِّن نَّبِيٍّ إِلَّا أَخَذْنَا أَهْلَهَا بِالْبَأْسَاءِ وَالضَّرَّاءِ لَعَلَّهُمْ يَضَّرَّعُونَ). And since not even divine punishment among the means employed by the Creator proves beneficial at times, then no path remains except God's revenge against the most unjust among that group. In the following verse, it is said, "Who is more unjust than the one who is reminded of the verses of his Lord but then turns away from them?" (وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِآيَاتِ رَبِّهِ ثُمَّ أَعْرَضَ عَنْهَا). "Indeed, We will surely take retribution from the criminals." (إِنَّا مِنَ الْمُجْرِمِينَ مُنتَقِمُونَ). Indeed, these are the people upon whom neither divine blessings nor warning punishments and afflictions have any effect, and therefore, no one is more unjust than them. Hence, if retribution is not taken from them, then from whom else will it be taken? It is evident that, considering the previous verses, the term "criminals" refers to the disbelievers and sinners who deny both the origin and the return (mabda’ and ma‘ad). Throughout the Qur'an, the designation "most unjust (أظلم)" has been applied repeatedly to a particular group of people—in various interpretations—but essentially all point towards the root of disbelief, polytheism, and faithlessness, and thus the term "most unjust," which according to terminology signifies the worst evil trait, remains uncompromised. In the preceding verse, the particle "ثُمَّ" is generally used to indicate a temporal or logical gap or sequence...It may indicate that such individuals are given ample opportunity and time to think and understand. The initial opponents never cause Divine retribution. However, after the necessary opportunity and respite have ended, they become deserving of God's retribution. Incidentally, it should be noted that the term "retribution" (انتقام) in Arabic linguistics means "punishment." Although "ولي تشفی" (the quenching of inner burning) is implicitly contained in the common usage of this word, if one considers its original and literal meaning, it is not present. For this reason, this expression is repeatedly used in the Holy Qur'an regarding the Almighty God, although He is above and beyond such meanings and acts only based on wisdom and expediency.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

In the verses under discussion, there is a brief reference to the story of Prophet "Moses" and the "Children of Israel" so that the Prophet of Islam (PBUH & His Pure Progeny) and the believers may be reassured and comforted. It serves as an encouragement to patience, perseverance, steadfastness, and endurance in the face of the denial, rejection, and obstruction of the polytheists mentioned in the previous verses. It also brings glad tidings to the believers that ultimately they will achieve victory over that disbelieving and obstinate group, just as the Children of Israel were victorious over their enemies and became leaders and guides on the face of the earth. And because Moses is a great Prophet in whom both Jews and Christians have faith, this reference may be intended to motivate the People of the Book towards the Quran and Islam. First, it states, "We gave Moses the Book" (وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ). "Therefore, do not harbor any doubt in your heart about his meeting [with Allah]" (فَلَا تَكُن فِي مِرْيَةٍ مِّن لِّقَائِهِ) — "We made it a guidance for the Children of Israel" (وَجَعَلْنَاهُ هُدًى لِّبَنِي إِسْرَائِيلَ). Regarding the pronoun "li-liqā’ihi" (لِّقَائِهِ), there is considerable disagreement among the commentators. Seven or more interpretations have been offered concerning it. However, the most plausible interpretation is that it refers back to the Book (i.e., the Torah) as the object, and its subject is Moses (Mūsā, peace be upon him). On this basis, the entire sentence means: "Do not doubt that Moses received the meeting with the heavenly Book (i.e., the Torah), and that he obtained what was revealed to him from the presence of Allah." The supporting evidence for this interpretation is that three sentences occur in the above verse. The first and last clearly speak about the Torah. Therefore, it is appropriate that the middle sentence should also convey the same meaning, not refer to the Last Day or the Quran. Otherwise, the middle sentence would be an interjection, which is against the apparent meaning. And since there is no need to resort to such an interjection, it should be avoided. The only remaining question concerning this interpretation is the use of the word "alqā’" (القاء) regarding the heavenly Book, because in the Quran this word is always used with reference to Allah or the Lord or the Hereafter, indicating the Resurrection. For this reason, some commentators prefer the interpretation that this verse first describes the the background of the revelation of Ayat of the Torah upon Moses, then commands the Prophet Muhammad not to doubt the "meeting with Allah" and the matter of the Resurrection, and then returns again to the issue of the Torah. However, be certain that in that case all connection and relation between these sentences would be entirely lost. Nevertheless, it should be noted that although the word "liqā’" itself is not used in the Quran to mean receiving a heavenly book, the verbs "alqā" and "talaqqā" have frequently been used in this sense, as in verse 25 of Surah Qamar: "أُلْقِيَ الذِّكْرُ عَلَيْهِ مِن بَيْنِنَا" "Has the Reminder (the Quran) not been sent down to you from among us?" When Solomon (Sulaiman) met the Queen of Sheba, she said: "إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ" "A noble letter has been delivered to me" (An-Naml 27:29). And in verse 6 of the same Surah, regarding the Quran: "وَإِنَّكَ لَتُلَقَّى الْقُرْآنَ مِن لَّدُنْ حَكِيمٍ عَلِيمٍ" "Indeed, you (O Muhammad) receive the Quran from the Wise and All-Knowing [Allah]" (An-Naml 27:6). Thus, the verbs "alqā" and "talaqqā" have repeatedly been used in this meaning. Even the verb "liqā’" itself has been used in the Quran concerning a person's record of deeds. Surah Al-Isra, verse 13 states: "وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنشُورًا" "And We will produce for him on the Day of Resurrection a book which he will encounter open" (Al-Isra 17:13). Overall, what has been explained here clearly shows the preference for this interpretation over all the other possibilities attributed to the above verse.(Explanatory Note: A group of interpreters have understood the pronoun in "القائد" to refer to Moses (Musa, peace be upon him). Based on this interpretation, the meaning of the verse would be, "O Muhammad, you should have no doubt that you will meet Moses." They have considered this as a reference to the meeting with Moses on the night of the Ascension (Isra and Mi'raj) or on the Day of Resurrection. However, this meaning does not seem appropriate with the context of the sentence. Some others have said that the pronoun refers to "الكتاب" (the Book), meaning the Quran; thus, the translation of the verse would be: "O Prophet, do not entertain doubt or hesitation in this matter, that the Quran is divine revelation." Although this meaning suits the initial verses of the Surah, it is not quite appropriate with the other parts of the sentence within this very verse. Moreover, the "كتاب" in this verse means the Torah, and the pronoun's return to the Quran does not maintain consistency. Even the interpretation that it refers to the absolute Heavenly Book does not reduce the apparent contradictions against this meaning. Other interpreters have said that the pronoun in "لقائہ" refers to God, indicating that one should have no doubt concerning resurrection and the Day of Judgment. Although this meaning is not inconsistent with the previous verses, it is almost irrelevant to the content of the verse under discussion. From this, it becomes clear that the tafaseer which consider the verse as pointing to two interrelated programs—one involving Moses and the other the Prophet Muhammad (peace be upon them)—have an elegant interpretation, but it does not harmonize with the literal meaning of the words of the verse. Therefore, the most explicit interpretation is the one we have presented. In any case, attention to the fact that the Prophet had no doubt or hesitation in such matters is essential. Generally, such expressions serve the purpose of reassurance and set an example for others. The subsequent verse points to the honors granted to the Children of Israel, which they attained under faith and steadfastness, so as to serve as lessons for others. It says: "And We made from among them leaders who guided by Our command when they were patient and were certain of Our signs" (وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا وَكَانُوا بِآيَاتِنَا يُوقِنُونَ). Here, the secret of success and leadership is conditioned upon two things: belief and certainty in the Divine signs, and patience and perseverance. These lessons are not specific to the Children of Israel but are meant for all nations and Muslims of past, present, and future—to strengthen their conviction and not be afraid of the difficulties that arise on the path of establishing monotheistic guidance. They must adopt patience and steadfastness so that they may be appointed as the leaders and guides of their communities throughout history. The use of "يهدون" (they guide) and "يوقنون" (they are certain) in the present tense indicates the continuity of these two traits throughout their lives. Leadership is not free of difficulties even for a moment; at every step, the leader faces new challenges. Therefore, they must confront these with the power of conviction and sustained perseverance, maintaining the continuity of Divine guidance. It is noteworthy that the matter of guidance is linked to "Our command" by saying "يَهْدُونَ بِأَمْرِنَا"—and the essence of guidance is that its source is the command of God, not the desires or wishes of people, nor imitation of any arbitrary authority. Imam Ja'far as-Sadiq (peace be upon him), drawing from the teachings of the Quran, divides the Imams and leaders into two categories. One is the Imam who accepts guidance from God's command, not from the command of people, who prioritizes God's command over his own, and considers God's decree superior to his own rule. The other category consists of those Imams who invite towards Hell, who place their own command before God's command, prioritize their own decree over the Divine decree, and act according to their carnal desires and against the Book of Allah. (Explanatory Note: Regarding these Imams, in the Book of Allah the Almighty, there are two types of Imams: Allah, the Blessed and Exalted, says: "And We made leaders who guide by Our Command, not by the command of people; they put the command of God before their own command and God's judgment before their own judgment." He also says, "And We made them leaders who invite to the Fire, who put their own command before the command of God and their judgment before the judgment of God, and follow their desires contrary to what is in the Book of Allah, the Mighty." (Al-Kafi, vol. 1, p.168, chapter: The Imams in the Book of Allah are two Imams.))Here, the term "Amr" (command/order) refers either to the legislative command (God's religious rulings) or to the creative command (God's command in the world of creation). In the apparent meaning of the verse, it is the former meaning, and the interpretations of narrations and exegetes also point towards this meaning. However, some great exegetes also understand it in the sense of "creative command." The explanation is that in the verses and narrations, guidance has come with two meanings: "showing the way" and "leading to the desired goal." The tradition of the divinely appointed leaders also takes place in two ways: sometimes they are content with mere command and prohibition, and sometimes, among the worthy and prepared, by inner influence, they lead them to the objectives of training and spiritual ranks. The word "Amr" in some Quranic verses is used in the sense of "creative command." For example: "إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ" (Surah Yasin, 36:82) "When He intends a thing, His command to it is only that He says to it, 'Be,' and it is." In the verse under discussion, the phrase "يَهْدُونَ بِأَمْرِنَا" also points towards this meaning. That is, they were such Imams and leaders who, by the power of their Lord, effected an impact on the prepared souls and, by training them, led humanity towards the highest and loftiest objectives. (Reference: Tafsir al-Mizan, Volume 1, p. 275) This meaning itself is a significant one, which is among the matters of Imamate and the propagation of guidance. However, to consider the phrase "يَهْدُونَ بِأَمْرِنَا" solely in this meaning is not consistent with the apparent context of the verse. There is no objection, however, to taking the word "Amr" here in its broader meaning, which includes both the creative and legislative commands and thereby gathers both meanings of guidance in the verse. This meaning also harmonizes with some of the narrations that have reached us as commentary on the verse. In any case, the attainment of this rank by an Imam or leader is only possible on the wings of certainty and steadfastness. What remains to be discussed here is whether the Imams and leaders among the Children of Israel mentioned are the Prophets who were among that nation or whether they are scholars and learned people who, by God's command, guided people to righteousness. The verse is silent on this matter; it only says that We made a group among them Imams and guides. But paying attention to the phrase "جعلنا" (We made/appointed) it appears more likely that it refers to Prophets who were appointed to this status by God. And since the Children of Israel, like other nations, began to differ after their Imams and leaders, establishing varied opinions and fomenting division among the people, the final part of the verse, in a threatening tone, says: "Indeed, your Lord will judge between them on the Day of Resurrection concerning that wherein they differed." And He will bring each to account according to their deeds. (إِنَّ رَبَّكَ هُوَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ) Disputes always arise from mixing the truth with "base desires." Therefore, on the Day of Resurrection, all desires, inclinations, and lusts will be obliterated and the truth will appear in its true form and shape. It is at this station that God, by His command, will end all differences. This is another philosophy of the Resurrection and the Hereafter. (Reflect upon this.)

We have previously stated that the verses under discussion mention two conditions for leaders and Imams: firstly, patience and steadfastness, and secondly, faith and certainty in the divine signs. Patience and steadfastness have many aspects. Sometimes it is in facing personal trials and tribulations. Sometimes it is against the sorrow, grief, and hardships that one’s friends and loved ones inflict. Other times it is in response to slander and defamation concerning one’s sacred places. Sometimes the pain comes from misguided and narrow-minded people. Sometimes from enemies. Sometimes from the ignorant and foolish. And sometimes from aware and intelligent adversaries! In summary, an aware and farsighted leader must remain steadfast in the face of all these difficulties, never retreat from the field of trials, never become restless or panic, never lose control, never despair, and avoid showing anxiety or regret so that they may reach their great objective. In this regard, a comprehensive hadith is narrated from Imam Ja'far al-Sadiq (peace be upon him), which seems necessary to mention. He said to one of his companions: “The patience of a person who endures is for a short duration (after which comes success), and everyone who acts impatiently, their impatience is also brief (and ultimately results in failure).” Then he said, “You are required to show patience and endurance in all matters, for God, the Great and Exalted, sent Prophet Muhammad (peace be upon him) and commanded him to be patient and tolerant.” And he said: “Be patient in the face of what they say, and if necessary, separate from them. But even this separation should not be to the extent that it stops you from inviting others toward the truth.” “Take the weapon of good deeds and stand against the evils. Because at that moment, those who show enmity and hostility toward you will become akin to close and sincere friends. And at that stage, none but the patient and those who possess a great portion of faith can reach.” Then he said: The Prophet (peace be upon him) exercised patience and endurance until people fired various accusations at him (calling him a madman and a sorcerer, labeling him a poet, and rejecting his call to prophethood). Upon hearing these, the Prophet became distressed, and God revealed this command to him: “We know that your chest becomes tight from what they say, but glorify and praise your Lord and be among the prostrators.” (Because these acts of worship will provide you with comfort and peace.) When they denied him again and accused him, he became sorrowful, so God revealed: “We know that their words sadden you, but know that their purpose is not to grieve you, rather these wrongdoers deny the signs of God. The prophets who came before you were also denied and oppressed, but they were patient until Our help and victory reached them.” The Prophet continued to be patient until the opponents crossed limits, even pronouncing God's name with foul words and denial. The Prophet said: “O Lord, I have been patient regarding myself, my family, and my honor and dignity, but with regard to Your sacred station, I cannot endure the curse.” Yet, God commanded him to be patient and said, “Be patient over what they say.” It is further stated that after this, the Prophet (peace be upon him) remained patient and steadfast in all conditions and difficulties. Hence, he was given glad tidings that Imams and leaders would be born from his family, and these Imams were also enjoined to exercise patience. At this occasion, the Prophet (peace be upon him) said: “الصبر من الایمان كالرأس من الجسد” “Patience stands in relation to faith as the head does to the body.” Ultimately, it was this patience and perseverance that secured the Prophet’s victory over the polytheists and led to the divine command to take revenge against the oppressors who were beyond guidance. Their fate was sealed at the hands of the Prophet and his companions. This was the reward of their patience in this world, but a greater reward is stored for the Hereafter. Then Imam Ja'far al-Sadiq (peace be upon him) said: “فمن صبر و احتسب لم يخرج من الدنيا حتٰی یقرّ اللہ له عینًا فی اعدانه مع ما يدّخر له في الآخرة” “Whoever is patient and counts it as a virtue from God will not leave this world until God grants him satisfaction by defeating his enemies before his eyes, and besides that, He has prepared a reward for him in the Hereafter.” (Reference: Uṣūl al-Kāfī, Volume 2, page 73, Chapter on Patience, summarized).

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

In the previous verses, there was a warning directed at the faithless wrongdoers, and the first verse under discussion also serves as an explanation and completion of that warning. It states: "Is it not sufficient for their guidance that many generations before them among the people, We destroyed and punished them for their deeds?" (أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّنَ الْقُرُونِ). (Explanatory note: The subject of "لم یهد" is implied and understood from the phrase "كَمْ أَهْلَكْنَا مِن قَبْلِهِم." It is estimated as: "أَوَلَمْ يَهْدِ لَهُمْ كثرۃ من أَهْلَكْنَا.") "They walk among their deserted dwellings," and they see with their own eyes the ruins of those cursed peoples: (يَمْشُونَ فِي مَسَاكِنِهِمْ). (Explanatory note: Most commentators interpret this verse as we have explained above. However, some have suggested the possibility that "يَمْشُونَ" describes the condition of those destroyed, meaning that they were unaware of the Divine punishment and wandered in their houses until suddenly the Divine punishment arrived and destroyed them. However, this possibility seems unlikely.) The devastated lands of ‘Aad and Thamud, and the deserted city of the people of Lot, lie in their path as they pass by. These lands were once powerful but misguided centers of sin among the nations. No matter how many warnings the Prophets gave, these had no effect, and Divine punishment ended their lives. Thus, each pebble of the desert and their ruined palaces and cities seem to proclaim the fate of their life steeped in disbelief through their silent testimony. But it appears these people have completely closed their ears—they do not listen. Hence, at the end of the verse, it further states: "Indeed, in that are signs and lessons of warning; do they not hear?" (إِنَّ فِي ذَلِكَ لَآيَاتٍ أَفَلَا يَسْمَعُونَ). In the following verse, an important Divine blessing is indicated, which is the cause of the population of all lands and the source of life for all living beings. This is to clarify that just as God has power to devastate the lands of His masterpieces, likewise He is also capable of reviving barren and dead lands and bestowing every kind of blessing and mercy upon His servants. It states: "Have they not seen that We drive water to the barren land and thereby bring forth crops, from which their cattle eat, and they themselves are fed? Do they not then see?" (أَوَلَمْ يَرَوْا أَنَّا نَسُوقُ الْمَاءَ إِلَى الْأَرْضِ الْجُرُزِ فَنُخْرِجُ بِهِ زَرْعًا تَأْكُلُ مِنْهُ أَنْعَامُهُمْ وَأَنفُسُهُمْ أَفَلَا يُبْصِرُونَ). "جرز" (pronounced "jarz" and rhyming with "shutr") refers to land from which every type of green vegetation has been uprooted, or in other words, land on which no kind of grass or fodder can grow. The word actually means “to cut off” or “to sever,” indicating that all kinds of grass have been cut down from that land, or the land itself has destroyed the vegetation. It is noteworthy that here the phrase "نَسُوقُ الْمَاءَ" (We drive the water) is used. This points to the character and nature of water that, due to its heaviness, must reside above the earth and in depressions, and for it to flow, it must be beneath the surface of the earth. However, when Our command reaches it, it sheds its natural heaviness and transforms into a light vapor which moves everywhere, driven by the blowing winds. Indeed, these very clouds, high in the sky, are in reality vast seas of fresh water. By God’s command and with the help of the winds, they are sent toward dry lands. Truly, if it were not for rain, many lands would not see a drop of water. Even if rivers and streams were filled with water, this water could not reach those lands. But now, due to the blessing of Divine mercy, many high mountains, difficult passes, towering hills, and numerous forests above them have become lush and green pastures. This remarkable phenomenon of irrigation is solely due to rain. No other power has it. "زرع" here has a broad sense, encompassing all kinds of plants and trees, although at times it is used in contrast with trees alone. In this verse, "their cattle" are mentioned prior to "themselves" (humans), because the entire food of the cattle consists of plants and grass, whereas human food includes plants as well as the meat of cattle. It is also because plants become useful to cattle immediately upon growth, while humans generally utilize plants at a later stage—when the plants bear grain or fruit. It is worthy of noting that at the end of the verse under discussion, the phrase "أَفَلَا يُبْصِرُونَ" (Do they not see?) appears, while at the conclusion of the previous verse, where the ruined palaces and houses of earlier nations were addressed, the phrase ...The phrase "أفلا یسمعون (Do they not hear)" appears here. This distinction is based on the fact that the revival of barren lands through rainfall is a scene witnessed by everyone with their own eyes, whereas the issues relating to past nations are generally heard only as reports. The conclusion drawn from the combination of the two verses above is that it is as if God is addressing this rebellious group, saying: Open your eyes and ears to the realities; see and reflect on how We commanded the winds on one day to destroy and devastate the transgressions and palaces of the people of 'Ād. On the next day, We commanded those winds to bring water-laden clouds towards the dead and barren lands and make them inhabited and verdant. Do you not bow in submission before Our power? Since the previous verses were issuing threats of retribution to the criminals and glad tidings of leadership, guidance, and success to the believers, here the disbelievers arrogantly ask when these promises and warnings will be realized. As the Qur’an states, "And they say, 'When will this victory be, if you should be truthful?'" (وَيَقُولُونَ مَتَى هَذَا الْفَتْحُ إِن كُنتُمْ صَادِقِينَ). The Qur’an immediately answers them and commands the Prophet (peace be upon him): "Say, 'The day of victory is at hand. But the faith of those who disbelieve will not benefit them, nor will they be granted respite.'" (قُلْ يَوْمَ الْفَتْحِ لَا يَنفَعُ الَّذِينَ كَفَرُوا إِيْمَانُهُمْ وَلَا هُمْ يُنظَرُونَ). That is, if your purpose is to see with your own eyes the truth of God’s promises, which you have heard through the Prophet’s words, and then believe, it will by then be too late, and faith will not avail you. What we have stated makes it clear that "يوم الفتح" (the Day of Victory) refers to the day when the punishment of extermination descends—i.e., two punishments that will uproot the disbelievers and not allow them an opportunity to believe. In other words, the punishment of extermination is a type of worldly punishment, not a punishment of the Hereafter, nor the common worldly afflictions which end the lives of sinful peoples after full proof has been established. The evidence for this discussion includes several points: a) If by punishment is meant a general punishment or a battle such as the Battle of Badr or the day of the conquest of Mecca, as some commentators have suggested, then "لَا يَنفَعُ الَّذِينَ كَفَرُوا إِيمَانُهُمْ" (that day the faith of the disbelievers will not benefit them) would not be correct. Because even on the day of the Badr victory and the conquest of Mecca, embracing faith was beneficial and the doors of repentance were open. b) And if "يوم الفتح" is interpreted as the Day of Resurrection, as some commentators have adopted, it is not consistent with the phrase "وَلَا هُمْ يُنظَرُونَ" (nor will they be granted respite), because granting respite or not pertains to this worldly life. Moreover, in no instance in the Qur’an have the words "يوم الفتح" been used to mean the Day of Resurrection. c) The interpretation of "فتح" as "punishment of extermination" appears repeatedly in the Qur’an. For example, in Surah Ash-Shu‘ara, verse 118, where Prophet Nuh (Noah) says: (فَافْتَحْ بَيْنِي وَبَيْنَهُمْ فَتْحًا وَنَجِّنِي وَمَن مَّعِيَ مِنَ الْمُؤْمِنِينَ), "O Lord! Decide between me and them with a decisive victory and save me and those with me among the believers," which refers to the punishment of the flood. Similarly, the same situation is presented in Surah Al-Mu’minun, verse 77. But if by "punishment of extermination" is meant a worldly punishment, then what we have said aligns with the above and all the relevant evidence. Indeed, it is a warning to the disbelievers and oppressors that they should not demand so desperately the fulfillment of the believers’ victory and the disbelievers’ punishment of extermination. Because if such a demand is realized, then neither will they be granted any respite nor will faith accepted even if they do believe. This meaning is specific to the previous verses, which speak about the destruction of rebellious peoples who lived in past centuries and were destroyed by divine punishment. Because, by nature, disbelievers and rebellious people would arrogantly demand such matters concerning themselves, as mentioned in the preceding two verses. But the Qur’an admonishes them not to expect such demands at all, for if the punishment descends, nothing will remain for them. Finally, concluding this Surah (Surah As-Sajda) with a clear and meaningful threat, it says: O Prophet! Since this is so, turn away from them and wait: indeed, they are waiting (for punishment). (فَأَعْرِضْ عَنْهُمْ وَانتَظِرْ إِنَّهُم مُّنتَظِرُونَ). Now neither glad tidings affect them nor the warning, nor are they people of logic and reasoning to be guided by observing the signs of God's creation in the vast universe and thus abandon polytheism. Nor do they have awakened consciences to listen to the song of divine unity rising from within their souls. Therefore, turn away from them and await your Lord’s mercy, and they await His punishment because they are deserving only of punishment.Make us among those who, upon seeing the first sign of truth, bow before it and believe. O Lord! Keep the spirit of pride, arrogance, rebellion, and stubbornness far from all of us. O God! Grant the armies of Islam complete and swift victory over the forces of disbelief, arrogance, and colonialism. End of Surah As-Sajda 3 Muharram al-Haram 1404 AH - 18 Mehr 1362