Saba

See ayat 2 for tafseer.

Five surahs of the Holy Quran commence with the praise (ḥamd) of the Lord. In three of these surahs, the praise and glorification of God is on account of the creation of the heavens, the earth, and other beings (Surah Saba', Surah Fatir, and Surah al-An'am), while in one surah (Surah al-Kahf) this praise is on account of the descent of the Quran upon the pure heart of the Prophet. In Surah al-Hamd, however, there is a comprehensive expression that encompasses all of these matters: (الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ). In any case, at the opening of Surah Saba', the discourse begins with the praise and glorification of God on the basis of His ownership and sovereignty in both this world and the hereafter. It is declared: "Praise belongs exclusively to God, who possesses all that is in the heavens and all that is in the earth" (الْحَمْدُ لِلَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ). "And praise in the hereafter too belongs exclusively to His Essence" (وَلَهُ الْحَمْدُ فِي الْآخِرَةِ). In this way, sovereignty and ownership of both worlds belongs to Him alone. Every blessing, every bounty, every benefit and grace, and every wondrous and harmonious creation is related to His Pure Essence — and on this basis, "praise" (ḥamd), whose reality is the commendation and extolling of good and voluntary deeds, returns in its entirety to Him. And if among created beings too there is anything worthy of praise and commendation, that too is a reflection of His existence and a ray of His acts and attributes. On this basis, whatever praise anyone in this world renders to anything ultimately returns to His Pure Essence — and as the poet has said: "I am joyful in this world for the reason that this world is joyful through Him; I am in love with the entire universe for the reason that the entire universe is from Him." At the end of the verse it is further stated: "And He is the All-Wise and the All-Aware" (وَهُوَ الْحَكِيمُ الْخَبِيرُ). It is on the basis of His consummate wisdom that He governs this wondrous order of the universe, and it is on the basis of His knowledge and awareness that everything remains in its place and every being has at its disposal what it requires. Concerning what is meant by the praise of God in relation to the hereafter, exegetes have engaged in considerable discussion. Some have held that although the abode of the hereafter is not the abode of obligation (dār al-taklīf), God's servants will praise and glorify Him there in a state of devotion and love, and will derive profound delight from His praise. Others have said that the inhabitants of paradise will praise Him on account of His grace and generosity, while the inhabitants of hell will praise Him on account of His justice and equity. It is sometimes stated that those human beings who in this world, on account of the veils cast over their hearts and minds, do not render pure and sincere praise to Him — in the Resurrection all veils will be lifted, and in accordance with "الْمُلْكُ يَوْمَئِذٍ لِلَّهِ," God's ownership over the entire world of existence will become manifest and apparent to all, and all will engage in His praise and glorification with complete sincerity of intention. Furthermore, in this world it is possible that human beings become heedless and regard certain beings as independent of God's Essence and proceed to praise and extol them. But there, the connection of all things to His Pure Essence will become as manifest and evident as the connection of the rays of the sun to the sun is manifest and evident in this world. Apart from all of these considerations, the Quran itself states on numerous occasions that the inhabitants of paradise will praise God therein: "وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ" (Surah Yunus, verse 10) — "The last of their call will be: praise and commendation belongs to God, the Lord of all the worlds." Elsewhere we read that when the believers enter the eternal paradise, they will declare: "Praise and gratitude belong to God, who has removed grief and sorrow from us" (وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ) (Surah Fatir, verse 34). This praise and glorification does not proceed only from the tongues of human beings and angels; rather, from every particle of the world of existence the murmur of His praise and glorification reaches the attentive ear. There is no being that does not praise and glorify Him. The subsequent verse, in accordance with the characterization of God in the preceding verse as "All-Wise" and "All-Aware," elaborates upon one dimension of the Lord's boundless knowledge and states: "He knows all that enters the earth and all that emerges from it" (يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا). Indeed! He knows all the drops of rain and the waves of floods that enter the depths of the earth, reach the impermeable stratum, accumulate there, and become a store for human beings. He is aware of the seeds of plants and vegetation that scatter across the vast expanse of the earth with the help of the wind or of insects, enter into the earth, and one day transform into verdant trees or green plants and herbage. He is aware of the roots of trees as they make their way into the depths of the earth in search of water and nourishment; of electrical waves, various gases, and particles of air that penetrate the interior of the earth; of the living creatures that enter the earth and impart life to it; as well as of treasures, mineral veins, and the bodies of dead things — whether human or otherwise — that are buried in this earth. Indeed, He is aware of all of these. Similarly, He is aware of the plants and herbage that emerge from the earth; of the human beings who have risen (been born) from it; of the springs that well up from it; of the gases that rise from it; of the volcanoes that blaze forth from it; and of the insects that burrow within the earth and thrust their heads out from it. In sum, He is fully informed and aware of all beings that emerge from the depths of the earth, whether we know of them or not. It then further states: "And He knows all that descends from the sky and all that ascends toward it" (وَمَا يَنزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا). He is aware of the drops of rain; of the life-giving rays of the sun; of the powerful waves of revelation and heavenly legislation; of the angels who descend to earth for the conveyance of prophetic mission or for other purposes; of the cosmic rays that descend upon the earth from beyond the atmosphere; of the meteors and the rocks circling in space that are absorbed into the atmosphere as they approach the earth — He is aware of all of these. Likewise, He is aware of the deeds of servants that ascend toward the sky; of the angels who return to the heavens after fulfilling their mission; of the satans who ascend toward the heavens in order to eavesdrop (istirāq al-sam'); of the branches of tall trees that stretch upward toward the sky; of the vapors that rise from the oceans and form clouds at the heights of the sky; and of the lamentation and cry that rises from the heart of one who has been wronged and ascends toward the heavens. Indeed, He is aware of all of these things. Is there anyone other than Him who is aware of these matters? How does the knowledge of all the scholars and men of wisdom of the human race encompass even a single dimension of this knowledge? At the end it is further stated: "And He is the All-Merciful and the All-Forgiving, the Compassionate and the Pardoning" (وَهُوَ الرَّحِيمُ الْغَفُورُ). The characterization of God with these two attributes at this point is either because among those things that ascend toward the sky are the deeds and souls of the servants, and He it is who casts the shadow of His mercy and forgiveness upon them; or it is because the descent of heavenly blessings and bounties is the result of His mercy, and the righteous deeds that ascend from the servants — in accordance with "وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ" — attain His forgiveness. Or it is because those who render gratitude for these blessings are encompassed by His mercy, while those who are at fault and have sinned — provided they do not transgress all bounds — are encompassed by His forgiveness. In sum, the above verse carries a vast and expansive meaning in all its dimensions and ought not to be confined to any single aspect.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

The preceding verses, despite being engaged in the exposition of divine unity and the attributes of God, were simultaneously preparing the ground for the matter of the resurrection (ma'ad) — for as we shall see, the difficulties raised against the doctrine of the resurrection find no resolution except through the avenue of God's boundless knowledge. It is for this reason that the verse under discussion first states: "The disbelievers have said: this is a falsehood, that any resurrection is to befall us; the Hour shall never come upon us" (وَقَالَ الَّذِينَ كَفَرُوا لَا تَأْتِينَا السَّاعَةُ). Not only upon us, but upon no human being whatsoever shall any resurrection come! They desired to pursue freely whatever their hearts inclined them toward, and in the expectation that there would be no reckoning, no accounting, and no justice, they resolved to do whatever lay within their power. But since the proofs of the resurrection are manifest and clear, the Quran here addresses the Prophet with a decisive and unequivocal statement, declaring in the form of a conclusive response: "Say: Indeed! By my Lord, the Hour shall most certainly come upon you all" (قُلْ بَلَىٰ وَرَبِّي لَتَأْتِيَنَّكُمْ). The reliance upon the word "rabb" is because the resurrection is one of the acts and manifestations of divine lordship (rubūbiyyat). How is it conceivable that God should be the owner and nurturer of human beings, advancing them through stages of development, yet leave them incomplete and abandoned midway — such that upon their death all things come to an end, their life becomes purposeless, and their creation vain and futile? In Surah al-Taghābun, verse 7, recourse is made to this same attribute: "زَعَمَ الَّذِينَ كَفَرُوا أَن لَّن يُبْعَثُوا قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ" — "The disbelievers have supposed that they will never be raised; say: Indeed! By my Lord, you shall most certainly be raised, then you shall most certainly be informed of what you used to do." Since one of the objections raised by the opponents of the resurrection was: when the human body has turned to dust and the parts of the body have become scattered across the expanse of the earth, who will be able to identify them, gather them together, and restore them to new life? And on the other hand, who is there that can preserve all the hidden and manifest inner deeds of the servants and call them to account at the appropriate time? — for this reason, the verse further states at its close: "He is the Knower of the unseen; not even the weight of a particle in the heavens or in the earth is concealed from His boundless knowledge" (عَالِمُ الْغَيْبِ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ). [Explanatory note: "يَعْزُبُ" is derived from the root 'adhaba, originally meaning to move away from one's household in search of pasture; it subsequently came to be applied to every form of disappearance and concealment. It is for this reason that men or women who remain distant from their spouse are described as 'adhab or 'adhabah.] "And there is nothing smaller than that, nor greater, that is not recorded and preserved in the manifest Book" (وَلَا أَصْغَرُ مِن ذَٰلِكَ وَلَا أَكْبَرُ إِلَّا فِي كِتَابٍ مُّبِينٍ). In this way, neither the scattering of the particles of the human body in the earth, nor their admixture with other beings — even to the extent that those particles enter the bodies of all human beings in the form of nutritive matter — will pose any difficulty whatsoever in returning them each to their respective bodies. Their deeds too persist in this world, however much their form may change; He is fully and perfectly aware of all of these. A parallel expression to this appears in Surah Qaf, verses 3 and 4: "أَإِذَا مِتْنَا وَكُنَّا تُرَابًا ذَٰلِكَ رَجْعٌ بَعِيدٌ" — "When we have died and become dust, shall we return? That is a return far removed (impossible). But they should know that We are fully aware of how the earth diminishes their parts and absorbs them into itself, and We have a Book in which all these matters are preserved." Concerning what is meant by "kitāb mubīn" (the manifest Book), many exegetes have stated that it refers to the "Lawḥ Maḥfūẓ" (the Preserved Tablet). The question then arises: what is the Lawḥ Maḥfūẓ? As we have stated previously, the nearest interpretation that may be offered for the "Lawḥ Maḥfūẓ" is that it is the tablet of the "boundless knowledge of the Lord." Indeed, in this tablet everything is recorded and preserved, and there is no room in it for any change or alteration whatsoever. The vast and expansive world of existence is itself a reflection of this Lawḥ Maḥfūẓ. For all the particles of our existence, and all of our words and deeds, are preserved therein — however much their outward form may change, they are never annihilated. Thereafter, in two verses, the purpose of the establishment of the resurrection is set forth — or in other words, the proof of the necessity and inevitability of such a world beyond the present one is presented for those who deny it — and it is declared: "The purpose is to recompense those who have believed and performed righteous deeds" (لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ). Indeed, "for them is forgiveness and a generous provision" (أُولَٰئِكَ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ). If the believers are not recompensed for their righteous deeds, would not the very principle of justice — which is the most fundamental principle of creation — be suspended? Can the justice of the Lord subsist without any meaning? Since in this world we observe many individuals who never receive the recompense of their righteous deeds in this life, there must therefore necessarily be a world in which this principle can be realized in its fullness. The placing of "forgiveness" (maghfirat) before "generous provision" (rizq karīm) may be because what causes the believers the greatest anxiety are the lapses of which they fear they may have been guilty; thus, by first declaring their forgiveness, He grants them inner peace and tranquility. Moreover, until they have been purified — through the water of God's forgiveness — from every pollution of sin, they will not be worthy of the "generous provision" and the "generous station." "Rizq karīm" carries the meaning of a provision of every worth and value, and its conceptual scope is so broad as to encompass all divine bounties and gifts — including even those blessings which no eye has seen, no ear has heard, and which have never entered the imagination of any person. In other words, paradise with all its material and spiritual blessings is gathered within this single word. Although some exegetes have interpreted "karīm" under two headings — fine and without hardship — (Reference: Alūsī, Rūḥ al-Bayān, under the verse under discussion), it appears that its meaning is far broader than this. Since the second dimension of justice concerns the punishment of the sinful and the guilty, the subsequent verse further states: "Those who strove against Our signs, seeking to frustrate and nullify them, and supposed that they could escape the encompassment of Our power — for them shall be the most severe and painful punishment" (وَالَّذِينَ سَعَوْا فِي آيَاتِنَا مُعَاجِزِينَ أُولَٰئِكَ لَهُمْ عَذَابٌ مِّن رِّجْزٍ أَلِيمٌ). There the discourse concerned "rizq karīm," and here it concerns "rijz alīm." "Rijz" (on the pattern of kadhb) in its original meaning refers to "agitation" and "the inability to maintain balance and equilibrium." Thus, when a camel becomes ill and enfeebled and is compelled to take short, faltering steps in order to maintain some degree of balance while walking, the Arabs describe this condition as "rijz." It was subsequently applied to every form of sin and defilement. The word "rajaz" (on the pattern of maraḍ) is also applied to a specific genre of martial poetry on the same basis, because its hemistichs are short and close together. In any case, "rijz" here refers to the most severe form of punishment, further emphasized by the mention of the word "alīm" (painful), and it encompasses all categories of painful physical and spiritual torments. Some scholars have also drawn attention to the point that in this passage, the Quran, in describing the blessings of the inhabitants of paradise, does not employ the word "min" — as evidence of their boundlessness — whereas this word "min" does appear in connection with punishment, as a sign of relative limitation and an expression of mercy. "Sa'aw" is derived from the root sa'y, meaning every form of striving and effort; here it refers to the endeavor to deny and reject the signs of truth and to prevent people from inclining toward the religion and law of the Lord. "Mu'ājizīn" is derived from the root mu'ājazah, meaning to render another incapable and helpless; in such contexts it is applied to those who flee from someone in such a manner that he cannot gain mastery over them. It is quite evident that this characterization of the criminals is based upon the disposition manifest in their conduct — their deeds were comparable to those of people who supposed that they could commit whatever crime they wished and then escape from the encompassment of God's power.

See ayat 9 for tafseer.

See ayat 9 for tafseer.

See ayat 9 for tafseer.

In the previous verses, the discussion was about those blind in heart and ignorant, who, despite all the clear evidences, utterly denied the Hereafter and were engaged in rejecting the divine verses and misleading others. In relation to this, the verses under discussion speak about those scholars and people of understanding who affirm the divine verses and inspire others to accept them. It states: "And those who have been given knowledge see that what has been revealed to you from your Lord is the truth, and it guides to the path of the Exalted in Might, the Praiseworthy" (وَيَرَى الَّذِينَ أُوتُوا الْعِلْمَ الَّذِي أُنزِلَ إِلَيْكَ مِنْ رَبِّكَ هُوَ الْحَقَّ وَيَهْدِي إِلَىٰ صِرَاطِ الْعَزِيزِ الْحَمِيدِ). Some commentators have interpreted "those who have been given knowledge" in this verse as referring to the group of scholars among the People of the Book who, observing the signs of the truthfulness of the Qur’an, humble themselves before it and acknowledge its truth. There is no objection to including the People of the Book as one category among those meant in this verse; however, limiting it exclusively to them is not supported by evidence. Rather, paying attention to the verb "yara" (they see), which is in the present tense, and the broad meaning of "those who have been given knowledge," it includes all scholars and people of insight of every age and place. If we consider that in the exegesis of Ali ibn Ibrahim, this expression is attributed to Amir al-Mu'minin Ali (peace be upon him), then indeed it denotes the most complete and perfect exemplification of the verse. Indeed, any unbiased scholar who ponders deeply over the meanings and teachings of this Book will realize by looking at its profound knowledge, sound rulings, wise advices, and shaking admonitions, as well as its instructive historical events and miraculous scientific discussions, that all of these bear witness to the truthfulness of these verses. In the present era, various books authored by Western and Eastern scholars and intellectuals regarding Islam and the Qur’an have appeared, in which the greatness of Islam and the veracity of the above-mentioned verse is clearly and compellingly established. The expression "huwa al-haqq" (He is the Truth) is a comprehensive term that applies to all the contents and subjects of the Qur’an. Since "Truth" is the name of the objective reality and its external existence, it means that the teachings of the Qur’an are in harmony with the laws and realities of the universe and the creation of humanity. Because of this, it guides to the path of God, Who is both "Aziz" (Powerful, Mighty) and "Hamid" (Praised), meaning that He possesses strength and is invincible, and at the same time is worthy of all praise and commendation. Unlike the rulers of mankind who, when seated in power and authority, resort to oppression, force, transgression, cruelty, selfishness, and self-interest. This expression is similarly found in Surah Ibrahim, verse 1, where it says: "A Book which We have revealed to you, [O Muhammad], that you might bring mankind out of darknesses into the light by permission of their Lord to the path of the Exalted in Might, the Praiseworthy." (كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِ رَبِّهِمْ إِلَىٰ صِرَاطِ الْعَزِيزِ الْحَمِيدِ). It is clear that the Being Who is all-powerful and worthy of praise and commendation, knowledgeable and aware, and compassionate and merciful, His path is the most reassuring and direct route, and those who follow His path draw themselves near to the Source of Power and all praiseworthy attributes. In the following verse, the subject returns once again to the issue of Resurrection and the Hereafter, completing the previous discussions in another form, stating: "The disbelievers said, 'Shall we show you a man who will inform you when you have disintegrated and scattered as dust, and you have come to be in a new creation?'" (وَقَالَ الَّذِينَ كَفَرُوا هَلْ نَدُلُّكُمْ عَلَىٰ رَجُلٍ يُنَبِّئُكُمْ إِذَا مُزِّقْتُمْ كُلَّ مُمَزَّقٍ إِنَّكُمْ لَفِي خَلْقٍ جَدِيدٍ). It appears that their insistence on denying the matter of Resurrection had two reasons: The first was that they considered the Resurrection, as explained by the Prophet Muhammad (peace be upon him) (that is, physical resurrection), to be a concept easy to reject and one about which they could instill doubt among the common people and easily negate. The second reason was that belief or even tentative acceptance of the Resurrection would inevitably instill responsibility and accountability within humans and incline them towards seeking and striving for the truth. This was something that the leaders of disbelief found extremely dangerous. Therefore, they ...There was insistence on eradicating from people's minds, by any means possible, the concern for the Hereafter and the idea of reward or punishment based on deeds. They would say, is it possible that these decayed bones, this scattered dust, whose particles are blown away in every direction by strong winds, will one day be gathered and clothed with the garment of life? And they would refer to the Prophet صلی اللہ علیہ و آلہ وسلم as "رجُل" in an indefinite form, as a form of disrespect. But they forgot the reality that initially, we too were just scattered components; every drop of water in our bodies was in a corner of some ocean or spring, and every particle of the aqueous and mineral substances in our bodies was lying somewhere on the earth. Just as God gathered these in the beginning, He has power to do the same at the end. What is astonishing is that they considered this assertion as evidence of the speaker's falsehood or insanity, saying, "Did he invent a lie against Allah or is he insane?" (اَفْتَری عَلَی اللہِ کَذِباً اَمْ بِہِ جِنَّةٌ). Otherwise, how could a truthful and rational person say such a thing?! But the Quran responds to them in a definitive and decisive manner: "It is not that; but those who disbelieve in the Hereafter are in severe torment and far-reaching error" (بَلِ الَّذینَ لا یُؤْمِنُونَ بِالْآخِرَةِ فِی الْعَذابِ وَالضَّلالِ الْبَعیدِ). What could be a clearer and more evident state of error than for a person to deny the Hereafter, whose example they witness every year before their eyes—in the natural world and in the revival of dead lands? The Hereafter, which, if it did not exist, would render life in this world meaningless and devoid of purpose. And above all, the denial of which is tantamount to denying the power, justice, and wisdom of the Lord. But why does it say they are at that very moment in torment and error? The reason is that many difficulties and calamities occur in life that a person cannot endure without belief in the Hereafter. Indeed, if life were limited only to these few days of worldly existence, the thought of death itself would become a dreadful torment for every person. For this reason, deniers of the Hereafter always live in a state of piercing anguish and painful torment, whereas those who believe in the Hereafter regard death as a window to eternity and as a means to break free from the cage of this world and its bondage. Yes! Faith in the Hereafter grants a person comfort and peace, makes hardships bearable, and facilitates sacrifice and selflessness. In principle, those who considered the Hereafter and Resurrection as falsehood or evidence of insanity were themselves trapped in the torment of narrow-mindedness and distant error due to their disbelief and ignorance. Although some commentators have pointed towards the torment of the Hereafter, the explicit wording of the verse indicates that they are presently afflicted by torment and error in this very world. After this, presenting another argument regarding the Hereafter, a strong argument to shake the heedless and obstinate, it says: "Have they not looked at what is before them and what is behind them—the heavens and the earth?" (اَ فَلَمْ یَرَوْا إِِلی ما بَیْنَ اَیْدیهِمْ وَما خَلْفَہُمْ مِنَ السَّماء ِ وَالاَرْض). These magnificent heavens with all their wonders, all their fixed and wandering stars, and the systems that govern them, likewise this earth with its countless wonders, diverse living creatures, blessings, and provisions—are clear and explicit signs of the Creator’s power. Is the One who has control over all these affairs incapable of returning a human to life after death? This is the very "proof of power" with which the Quran argues against the deniers of the Hereafter, including in their last verse of Surah Yasin (36:82), Surah Isra (17:99), and also in Surah Qaf (50:6-7). Incidentally, the phrase serves as a preface and introduction to warn those blind in their prejudiced hearts who insist on closing their eyes to all truths. Therefore, it then states: "If We willed, We could command the earth to swallow them up, or cause a violent earthquake to bury them in it" (إِنْ نَشَاٴْ نَخْسِفْ بِهِمُ الاَرض). "And if We willed, We could send down upon them fragments from the sky, and thus strike them and their dwellings with destruction" (اَوْ نُسْقِطْ عَلَیْهِمْ کِسَفاً مِنَ السَّماء). Indeed! In this is a clear and manifest sign of God's power and His ability over all things, but (this sign) is "for every servant who turns to God in repentance and reflects" (إِنَّ فی ذلِکَ لَآیةً لِکُلِّ عَبْدٍ مُنیبٍ).In life, one must have seen or heard of earthquakes, the splitting of the earth, and people sinking into it. Likewise, one has seen or heard of heavenly stones (meteors) falling from the sky, lightning strikes, or mountains being shattered as a result of volcanic eruptions. Every rational person knows that the occurrence of these events is possible at every moment and everywhere. If the earth is at rest and the sky provides safety and security for us, it is due to the power and command of another Being. We, who are encompassed on all sides by His power, how can we deny His energy and power concerning the Hereafter? Or how can we escape the limits of His dominion?

1. Despite the fact that the sky is above the head and the earth is beneath the feet, the verse above employs the expressions "مَا بَيْنَ أَيْدِيهِمْ" (what is before them) and "مَا خَلْفَهُمْ" (what is behind them) — and this is the only instance in the Quran in which this particular expression appears. This expression may be an allusion to the fact that the spectacle of the sky carries greater significance at the moment of the rising and setting of the sun, the moon, and the stars, and the power and greatness of God Almighty is more clearly manifest at that moment. We know that when a human being stands facing the horizon, this spectacle is before him, while the earth — which comes second in importance — would be described as being behind him. Furthermore, if these arrogant and heedless individuals do not permit themselves even to look above their heads, why at least do they not look at what lies before them and is visible near the horizon? We also know that within the interior of the terrestrial globe there exist molten and incendiary materials that are in constant agitation, and that in reality the lives of all human beings rest upon what is potentially a collection of volcanoes. A single brief command from God suffices for any one of these volcanoes to erupt, to convulse a vast region, and to hurl rocks, molten matter, and incendiary materials upon it. 2. We also know that every night and day, hundreds of thousands of wandering rocks of various sizes orbit in the earth's atmosphere and are absorbed into it. Were they not to collide with the layer of atmosphere surrounding the earth — which causes them to ignite and burn up — a perpetual shower of stones would rain down upon the inhabitants of the earth from the sky. Even now, their force and intensity is such that they occasionally pass beyond these obstacles and fall upon the earth — and this is a warning from God. On this basis, if all of us human beings are living in complete comfort and security, between these two sources of danger, by the command of God — is this not in itself sufficient cause for us to recognize His great power and bow our heads in submission at His threshold?! What merits particular attention is that at the end of the final verse cited above, it is stated that in these things there exists a clear and luminous sign of God's greatness and power — but this sign is for "every servant who turns toward Him." This is an allusion to the fact that those rebellious and insubordinate people who have cast off the yoke of servitude from their necks, and likewise those heedless servants who continue perpetually upon their errant and sinful path without repenting of their deeds and turning toward God, will derive no benefit from these clear and luminous signs. For the mere existence of the sun is not sufficient; a seeing eye is also necessary, as is the removal of the veils from before those eyes.

See ayat 11 for tafseer.

Since the last verse of the previous discussion referred to "Abd Munib" and the servant who repents, and we know that these are only some of the verses (Surah Ṣād, verse 24) concerning the Prophet Dawud, whose details, God willing, will be explained later, it seems appropriate to present a glimpse—a sample—of the conditions of this great Prophet and his son, Prophet Sulayman (peace be upon them), so that the previous discussion may be completed. Incidentally, this serves as a warning to all those who forget God's blessings and cease to remain His servants when they ascend to power. The first verse says: "And indeed We bestowed upon Dawud from Us bounty" (وَلَقَدْ آتَيْنَا دَاوُدَ مِنَّا فَضْلًا). The word "فضل" (bounty/favor) has a broad meaning, encompassing all the gifts and blessings that God granted to Dawud (peace be upon him). Its indefinite form is a sign of its greatness. Many blessings, whether spiritual or material, were bestowed upon Prophet Dawud (peace be upon him) by his Lord, as described in Qur'anic verses. At one place it states: "And indeed We gave Dawud and Sulayman knowledge, and they said, 'Praise be to God Who has favored us over many of His believing servants'" (وَلَقَدْ آتَيْنَا دَاوُدَ وَسُلَيْمَانَ عِلْمًا وَقَالَا الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنَا عَلَى كَثِيرٍ مِّنْ عِبَادِهِ الْمُؤْمِنِينَ) (Surah An-Naml, 15). Elsewhere, in particular, the knowledge of communicating with animals is referred to, described as a great bounty: "O people! We have taught the speech of birds and given them of all things. Indeed, this is evident bounty" (يَا أَيُّهَا النَّاسُ عُلِّمْنَا مَنطِقَ الطَّيْرِ وَأُوتِينَا مِن كُلِّ شَيْءٍ إِنَّ هَذَا لَهُوَالْفَضْلُ الْمُبِينُ) (Surah An-Naml, 16). These various miracles, which will be discussed under the verse in question, are part of these favors. Moreover, Dawud’s beautiful voice and tone, his just judgment, which is referred to in Surah Ṣād, also constitute another aspect of this divine bounty. The greatest favor, however, is the distinction of prophethood and messengership granted to Dawud (peace be upon him). After this brief mention, the details begin, describing some spiritual and some material blessings thus: "We commanded the mountains, 'Join him in [his] praise,' and the birds [as well], and We made the iron pliable for him" — "O mountains, repeat [or echo] with him, and [also] the birds" (یَا جِبَالُ أَوِّبِي مَعَهُ وَالطَّيْرَ). The word "أَوِّبِي" originally from "تَاوِب" means to turn or twist the voice within the throat. This root is sometimes also associated with repentance, because its essence is a return to God. Although all particles in the universe glorify God with praise, whether or not Dawud raises his voice with them, the distinction of Dawud (peace be upon him) was that when he raised his voice and sang hymns of praise, whatever was hidden within those creatures became manifest, and their inward humming joined the external melody. This is akin to traditions regarding the "stone pebble" on the Prophet Muhammad’s (peace be upon him and his family) hand that also glorified God. A narration from Imam Sadiq (peace be upon him) says: "Dawud (peace be upon him) went out towards the wilderness, and whenever he recited the Zabur, no mountain, stone, or bird remained except that it responded along with him." [Reference: Kamal ad-Din by al-Saduq (Al-Mizan, vol.16, p. 390)] After mentioning this spiritual favor, a material favor is then stated: "And We made the iron soft for him" (وَالْنَّا لَهُ الْحَدِيدَ). It might be argued that God taught Prophet Dawud (peace be upon him) miraculously how to soften iron, so that he could fashion strong, solid, yet thin and delicate links of chainmail for armor. Or it could be said that before Dawud (peace be upon him), iron slabs were used in warfare for defense which were heavy, dry, and inflexible, causing great difficulty for warriors. No one until then had been able to shape iron into fine, durable chains that could be worn like clothing, flexible and adaptive to body movements. But the apparent meaning of the verse is that iron was made soft for Dawud (peace be upon him) by the command of God, miraculously. What prevents the One Who gives the furnace the power to soften iron from conferring that power into Dawud’s hands? Some Islamic traditions also allude to this meaning.[Alah: Tafseer Burhan, Vol. 3, p. 343 and Tafseer Noor al-Thaqalayn, Vol. 4, p. 315] "You are a good servant, but you take your provision from the public treasury. Dawud (peace be upon him) wept for forty mornings, so Allah softened the iron for him, and he would make a coat of mail every day and thus was independent of the public treasury." "You are a good man, but you earn your livelihood from the public treasury; Dawud (peace be upon him) cried for forty days (praying to God for relief), so God softened iron for him and he used to make a coat of mail every day and thus became independent of the public treasury." [Reference: Majma' al-Bayan, under the relevant verse]. It is indeed proper that the public treasury be spent on those who serve society without compensation and bear such significant burdens especially for the disadvantaged, but it is better that a person also carries out this service by means of his own earned means and sustains himself, and Dawud (peace be upon him) wished to be among such distinguished servants. In any case, Dawud (peace be upon him) used the energy bestowed by God in the best way, that is, as a means of jihad and defense against the enemy, and he did not make use of this energy for ordinary worldly benefits. Remarkably, according to some narrations, besides fulfilling the simple needs of his life from his income, he also spent something on the needy [Reference: Tafseer Abu al-Futuh Razi, Vol. 9, p. 192]. Other than these facts, one benefit of this work was that it was counted as a clear and evident miracle. Some commentators have narrated that Luqman came to Dawud (peace be upon him) when he was making the first coat of mail. He was cutting the iron into links and rings and joining them together. Seeing this strange and unusual sight, Luqman was amazed and began to wonder what was happening. He watched silently without asking any question until Dawud (peace be upon him) completed the coat of mail, stood up, wore it, and said, "What a good means this is for defense in war." Luqman, having understood its real purpose, said: الصمت حکمة وقلیل فاعلہ! "Silence is wisdom, but only a few put it into practice." [Reference: Majma' al-Bayan, under the relevant verse]. The following verse is an explanation of Dawud (peace be upon him) making the coat of mail and God’s very meaningful command in this regard, which says: "We commanded him to make full coats of mail and measure their rings properly" (أَنِ ٱعْمَلْ صَـٰبِغَٰتٍ وَقَدِّرْ فِى ٱلسَّرْدِ). "Sabighat" is the plural of "sabigh," meaning a complete and spacious coat of mail, and "asbagh" also means the abundance of blessing. "Sard" originally means the weaving of hard items like armor, and the phrase "waqaddir fi as-sard" means to properly consider the measurements and the method of weaving the rings of the coat of mail. In fact, God is commanding Dawud (peace be upon him) in a way that serves as a model for all faithful craftsmen and artisans worldwide. The command is to exercise utmost diligence and strength in the craftsmanship and to take extreme care in both quality and quantity so that those who use it can benefit fully, comfortably, and securely with perfect durability. God tells Dawud (peace be upon him) to make the coat of mail spacious and comfortable so that the wearer in battle does not become imprisoned or restricted by it. Neither should the rings be made too small and narrow so that no effective fighting is possible, nor too rigid and edgeless so that the blade of a sword, dagger, spear, or the tip of an arrow might easily penetrate it. Instead, everything should be according to proper measure and suitability. In summary, God gave the original "material" according to "al-nalah al-hadid" (the vein of iron) into the possession of Dawud (peace be upon him) and also taught him the method of shaping and manufacturing the coat of mail so that a perfect and complete result would emerge from this "material" and "form." At the end of the verse, addressing Dawud (peace be upon him) and his family, God says: "Do righteous deeds, surely I am Seeing of what you do" (وَٱعْمَلُوا۟ صَـٰلِحًۭا إِنِّى بِمَا تَعْمَلُونَ بَصِيرٌ). At the beginning of the verse only Dawud (peace be upon him) is addressed, but at the end his family or his people are addressed as well because all these issues are preliminary and preparatory for righteous deeds. The making of the coat of mail is not for earning income; the real purpose is righteous action, and these things serve as means and resources in this path, which Dawud (peace be upon him) benefited from and so did his family. Among the aspects and conditions of righteous deeds is to take full care and caution in the production process and to present a useful and perfect product, avoiding every kind of flaw and deficiency. It is also possible that this address is directed at Dawud (peace be upon him) and all those who benefited from the products made by his hand. This is an indication that this defensive means and resource is a righteous act.Use it in the way of righteousness, not in the way of oppression, wrongdoing, and sin.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

After the discussion of the favors that Allah granted to Dawud (peace be upon him), the mention of his son Sulaiman (peace be upon him) begins. Regarding Dawud (peace be upon him), two blessings were described, but concerning his son Sulaiman (peace be upon him), three great favors are discussed. It is stated: "And to Sulaiman (We subjected) the wind, its morning journey was a month's journey, and its evening journey was a month's journey" (وَلِسُلَیْمانَ الرِّیحَ غُدُوُّھَا شَهْرٌ وَرَواحُھا شَھْرٌ). [Explanatory note: In "لِسُلَیْمانَ", the preposition and suffix are related to an appointed verb, i.e., "سَخَّرْنا", which is understood from the previous verses and explained in Surah Ṣād, verse 36, where it states "فَسَخَّرْنَا لَهُ الرِّيحَ". Some commentators hold the view that the "لِ" in "لِسُلَیْمانَ" is for specification, indicating that this miracle was exclusive to this prophet, and no other prophet shared this.] It is notable that for the father (Dawud), a hard and extremely strong body, iron, was subjected, while for the son (Sulaiman), a very subtle entity was subjected. Both tasks are reformative and miraculous and beneficial. The hard body was softened for Dawud (peace be upon him), and the gentle soft waves of the wind were made active and firm for Sulaiman (peace be upon him). The subtlety of the wind in no way prevents it from performing important functions. It is the wind that moves large sea ships over the surface of the seas, drives the heavy and massive stones of mills, and carries large figures in the sky in the form of airplanes. Indeed! Allah gave this subtle entity into the control of Sulaiman (peace be upon him) with astonishing power and authority. How the wind moved Sulaiman’s (peace be upon him) throne or platform is not clear to us. We only know that nothing is difficult or complex in comparison to the power of Allah, where with human limited power, balloons (i.e., protective devices filled with light gases that rise toward the sky and sometimes carry some people along) and, in modern times, gigantic airplanes carrying hundreds of passengers with maximum resources and equipment fly at great heights in the sky. How then can it be difficult for Allah to move the throne of Sulaiman (peace be upon him) by means of the wind? What were the factors that protected Sulaiman (peace be upon him), his throne, and seat from falling, from the pressure of the wind, and other difficulties caused by celestial motion? This is among those matters whose details are not clear to us, but we know that such extraordinary things were abundant in the history of the Prophets. Unfortunately, it must be said that some ignorant people or cunning enemies mixed superstitions into these, which distorted and disfigured their original reality. Therefore, we content ourselves only with what the Quran has indicated [Reference: We have also discussed this in Volume 7 (under Surah Al-Anbiya, verse 81)]. "غدو" (pronounced ‘udhu) means "morning" as opposed to "رواح" which means "evening", the time when animals return to their resting places. However, indications show that in the verse under discussion, "غدو" refers to the first half of the day, and "رواح" refers to the second half of the day. The meaning of the verse is that Sulaiman (peace be upon him) traveled morning till noon a distance equal to a month's journey by the travelers of that time, and in the second half of the day, he also traveled an equal distance. Next, referring to the second favor from Allah for Sulaiman (peace be upon him), it says, "And We caused to flow for him a spring of molten copper" (وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ). "أَسَلْنَا" comes from the root "سَيْل" meaning to cause to flow, and "القطر" means copper. The intended meaning is that We melted this metal for him, and it flowed like water from a spring. Some interpret "قطر" to mean various kinds of metals or even borage (a plant), but the common and primary meaning is copper. Thus, for the father (Dawud), iron was softened, and for the son (Sulaiman), metals were melted (though the first meaning is more famous). How this spring of molten copper or other metals was given under Sulaiman’s control is unclear. Did Allah teach this Prophet through inspiration and miracle the method of melting these metals with wide means? Or was this flowing metal spring similarly miraculous to those streams that flow from the craters of active volcanoes, made available to him by miracle? Or by some other method? This is not accurately known to us; we only know that among the bounties of Allah on this great Prophet was this. Finally, the third favor and blessing of the Lord to Sulaiman (peace be upon him) ...Describing the subjugation of a large group among the jinn, it says: "And among the jinn is he who works before Him by the permission of his Lord" (وَمِنَ الْجِنِّ مَنْ یَعْمَلُ بَیْنَ یَدَیْهِ بِإِذْنِ رَبِّهِ). "And whoever among them turns away from Our command, We will make him taste the punishment of the Blaze" (وَمَنْ یَزِغْ مِنْهُمْ عَنْ اَمْرِنا نُذِقْهُ مِنْ عَذابِ السَّعیرِ). The "jinn," as their name indicates, are beings hidden from the senses and endowed with intellect and power. As is evident from the Quranic verses, they are also accountable for the obligations and duties ordained by God. Many absurd tales and fictions have been fabricated by people regarding the "jinn," but if we abandon these superstitions, their real existence and specific attributes, as described in the Quran concerning the jinn, hold a meaning that is by no means beyond reason and knowledge. God willing, we will explain this subject in more detail in the tafseer of Surah Al-Jinn. In any case, from the interpretation of the above verse, it is understood that the subjugation of this great power was also by the command of the Lord. Whenever they disobeyed their functions and responsibilities, they were punished. A group of commentators have stated that here "عذاب السعیر" (punishment of the Blaze) refers to the punishment of the Day of Resurrection. However, the apparent meaning of the verse shows that this punishment is in this world for those who rebel. This is also well established by the verses of Surah Sad, where it is stated that God placed a group of devils under the dominion of Solomon (peace be upon him), who used to perform important construction tasks for him. Whenever they strayed, they were chained: "And the devils were all builders and dive-bombers, and others bound in chains" (Sad, Verses 37, 38). It is noteworthy that the kingdom and sovereignty of Solomon (peace be upon him) required many elements to manage such a vast and extensive realm and system, but the most crucial among them are the three factors alluded to in the above verse: First, a persistent and dominant means of rapid transport and communication through which the leader of the government and state could be informed of all aspects and directions of his country. Second, raw materials that can be used for producing the necessary tools and means of livelihood for people and serve various industries. And lastly, an active labor force capable of utilizing these raw materials sufficiently and employing them as required in their work, thereby meeting the different needs of the state. We observe that God had placed all three of these aspects under Solomon's control, and he made the best use of them for public welfare, population, and maintaining peace and security. This topic is not specific to the time or rule of Solomon (peace be upon him) alone. Attention to it remains necessary even today and tomorrow, here and everywhere, for the proper administration of all countries. In the following verse, reference is made to one part of the jinn’s important productive activities carried out by their command under Solomon (peace be upon him). It says: "They worked for him whatever he wished, including sanctuaries, statues, large cooking vessels like reservoirs, and firmly grounded cauldrons" (يَعْمَلُونَ لَهُ مَا يَشَاءُ مِن مَّحَارِيبَ وَتَمَاثِيلَ وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَّاسِيَاتٍ). Part of this related to spiritual and worship matters, and another related to the physical needs of humans and their large armies and workers. "Mahaarib" is the plural of "Mihrab," which in the lexicon means "place of worship" or "palaces" and "large buildings" constructed for worship. Sometimes it is applied to the seat of the presiding officer of a gathering or the leader of a mosque or temple. The thing called "mihrab" today, referring to the place where the Imam stands during congregational prayer, is actually a new interpretation and meaning derived from the original root. Since the term derives from the root "حرب" (harb), meaning war or battle, the reason worship places are called "Mihrab" is understood to be because they are places of "Muharaba," that is, warfare against Satan and the lower self [Reference: Mufradat al-Raghib, root "Harb"]. Alternatively, "Harb" means the garment taken off on the battlefield from the enemy's body, signifying that a person should remove the garments of worldly thoughts and the scattered desires of the heart when entering places of worship [Reference: Mufradat al-Raghib, root "Harb"]. In any case, these active and skilled workers of Solomon (peace be upon him) constructed large and magnificent houses of worship suitable for the divine government and its religious kingdom so that people could fulfill their religious duties in comfort and ease. "Tamathil" is the plural of "Timsal," which means images and statues, also understood as sculptures. Regarding which forms these statues represented and why Solomon (peace be upon him) ordered their making, different interpretations have been presented.These may have been for adornment and decoration, as is seen in our prominent ancient as well as modern buildings. Or they may have been to increase the grandeur and prestige of these buildings, because certain animals, such as the image of a lion, evoke awe and reverence in many people’s minds. Was it permissible in the law of Solomon (علیہ السلام) to make statues of living beings, while this is forbidden in Islam? Or were the statues made for Solomon (علیہ السلام) of non-living kinds, such as images of trees, mountains, the sun, moon, and stars? Or were only carvings made on the walls for them, as often seen in ancient historical monuments in the form of floral patterns, and it is known that decorations of any kind, unlike statues, are not prohibited. All these are possibilities, since in Islam making statues is declared unlawful. It is possible that in order to strongly combat and uproot idol worship, which was not as urgently necessary in the time of Solomon (علیہ السلام), this prohibition was part of Islamic law but not part of his Shariah. However, there is a narration transmitted from Imam Sadiq (علیہ السلام) in the exegesis of this verse which states: "وَاللَّهِ مَا هِيَ تَمَاثِيلُ الرِّجَالِ وَالنِّسَاءِ وَلَكِنَّهَا الشَّجَرُ وَشَبْهُهُ" "By Allah, the statues made by the order of Solomon (ع) were not images of men and women, rather they were images of trees and similar things" [Reference: Wasā’il al-Shī‘ah, vol. 12, chapters on earnings through hadith]. "Jufān" is the plural of "Jafnah" (with the pattern Waznah), meaning eating vessels, and "Jawāb" is the plural of "Jābiya," meaning water pools or basins. From this expression, it is understood that they used to make very large vessels for Solomon (علیہ السلام), which were like pools, so that a large group could sit around them to eat together. If we have not forgotten, just a relatively short time ago it was customary to eat together on one large spread of food, and indeed their dining spread was that large vessel; the practice of having separate permanent dishes for each person, as nowadays, was not common. "Quḍūr" is the plural of "Qidr" (on the pattern Qashr), meaning a cooking pot (cauldron) and "Rāsyāt" is the plural of "Rāsyah," meaning something heaped or firmly settled in one place. Here, it refers to those cooking pots which, because of their large size, were not moved from their place. At the end of the verse, after mentioning these blessings, addressing the offspring of David (علیہ السلام), He says: "O family of David! Be thankful" (اِعْمَلُوا آلَ داوُدَ شُكْراً). "But among My servants, very few are grateful" (وَقَلِيلٌ مِّنْ عِبَادِيَ الشَّكُورُ). This clearly shows that if gratitude were meant only by expressing thanks verbally, then it would not be a difficult matter that few act upon it. Rather, it means "practical gratitude," that is, using the blessings in the ways for which they were created and granted. And it is established that very few people use God’s blessings generally in their proper place. Some elders have claimed that there are three stages of gratitude: First: To be grateful in the heart, which means to conceive the blessing, be content with it, and express happiness. Second: To be grateful with the tongue, which means to praise and glorify the Giver of the blessing. Third: To be grateful with all limbs and faculties, meaning to harmonize one’s actions with the blessing. "Shakūr" is an intensive form which signifies abundant gratitude, i.e., continually and repeatedly thanking with the heart, tongue, and limbs. However, sometimes this attribute is used for God as well, as stated in Surah At-Taghabun, verse 17: "وَاللَّهُ شَكُورٌ حَلِيمٌ" — "And Allah is Ever-Responsive and Forbearing." Gratitude of God means that the more a servant takes steps in obedience to Him, the more He bestows His favors and blessings upon them, and appreciating their efforts, He grants them far more than they deserve by His grace and generosity. In any case, the phrase that few among My servants are grateful may be intended to express the greatness of that group who serve as an example, or it may mean: strive as well so that you may enter their category and increase the number of those who are grateful. The last verse under discussion, which is also the final discourse about Solomon (علیہ السلام), speaks about the strange and instructive death of this great Prophet of God and clarifies the reality of how such a mighty Prophet, with such power, awe, and dignity, gave his life easily into the hands of the Giver of life, so much so that before he could even lie down on his bed, the grip of death had seized him. It says: "When We decreed death for Solomon, none among the people knew of his death except a small creature that crawled on the earth, which ate away his staff."Until his staff broke and the figure of Solomon fell down." (فَلَمَّا قَضَیْنا عَلَیْهِ الْمَوْتَ ما دَلَّهُمْ عَلی مَوْتِهِ إِلَّا دَابَّةُ الْأَرْضِ تَأْكُلُ مِنْسَأْتَهُ) [Explanatory note: "منساٴتہ" is derived from the root نَسَاء (like the pattern نَسْخ) and نُسِيّ (like the pattern نَصيب), meaning delay or postponement. Since a staff is used to push things backward and away, the word "منساٴتہ" is applied here (meaning the means of pushing backward). Some exegetes have said this word was among the dialect words of the people of Yemen, and since Solomon ruled over that region, the Quran used it regarding them. (Refer to Mafradat-e-Raghib, Tafseer Qurtubi, and Ruh al-Bayan).] From the above verse and numerous traditions, it becomes clear that when the time of the death of Solomon, peace be upon him, approached, he was standing and leaning on his staff. Suddenly, death overcame him and his soul departed from his body. He remained standing in that position for some time until the termite—described by the Quran as "دابّة الارض" (the creature that crawls upon the earth)—ate away his staff. With his support lost, he fell to the ground, and then people became aware of his death. Therefore, the verse further states: "So when Solomon fell down, the jinn realized that if they had known the unseen, they would not have remained in humiliating punishment." (فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَن لَّوْ کَانُوا يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ). The verb "تَبَيَّنَت" is generally from the root "تَبْيِين," meaning to become manifest or clear (intransitive), but sometimes it can mean to come to know or become aware of something (transitive). Here, the latter meaning is more appropriate—that until that moment, the group of jinn was not informed of Solomon’s death, and upon realizing it, they understood that had they known the unseen, they would not have endured such harsh suffering. One group of exegetes has taken the phrase in the first sense, stating that the meaning of the verse is thus: The state of the jinn after Solomon’s fall became manifest and clear to mankind—that they are not aware of the secrets of the unseen, although some unjustly hold such a belief about them. [Explanatory note: In the first interpretation, the structure of the verse is that "تَبَيَّنَت" is the verb, "الْجِنُّ" is the subject (in plural), and "أَن لَوْ كَانُوا ..." functions as the object clause explaining the awareness. In the second interpretation, "تَبَيَّنَت" is the verb and the subject is the command or state of the jinn, with the added clause "أَن لَوْ كَانُوا ..." clarifying the situation.] The phrase "عَذَابٍ مُهِينٍ" (humiliating punishment) possibly refers to the severe and harsh tasks Solomon, peace be upon him, used to impose on the jinn as a form of penalty and discipline. Otherwise, a messenger of God would never unjustly subject anyone to such harsh torment, especially one described as humiliating and degrading punishment.

Unlike the present Torah — which introduces Solomon (peace be upon him) as a tyrannical king, a builder of idol-temples, and one given to the lust for women (Reference: Torah, First Book of Kings) — the Quran regards Solomon (peace be upon him) as a great prophet, presents him as a model of power and unparalleled governance, and in the course of the discussions related to Solomon (peace be upon him) imparts profound lessons to humanity, which are in fact the very purpose for which these narratives are recounted. In the verses above we have read that God bestowed upon this great prophet exceedingly magnificent blessings: a swift and rapid mount by means of which he could traverse his entire kingdom in a brief span of time; abundant mineral resources for various industries; and sufficient active force for the utilization of those mineral resources. Drawing upon these means, he constructed great houses of worship and encouraged people toward devotion. In addition, he organized an extensive program for the reception of the government's armies, workers, and the classes of the weak — the scale of which may be inferred from the example of the vessels described in the verses above. In return for all these blessings, he was commanded to render gratitude, with the emphasis that very few people are capable of fulfilling the right of gratitude for God's blessings. Thereafter, it was made manifest and clear how weak and powerless a person of such power and greatness was in the face of death — that he departed this world in a single moment through a sudden death, in such a manner that the appointed time did not even grant him the respite to sit down or lie upon his bed — so that the arrogant and rebellious may not suppose that if they attain some station and acquire power and strength, they have truly become mighty. He before whom jinn and human beings, satans and spirits were engaged in service; he whose arena was the heavens and the earth; and he whose magnificence and grandeur was such that reason and intellect would laugh to scorn anyone who entertained doubt about it — he vanished and was annihilated in a brief moment, like a bubble rising upon the waves of the sea. And this also makes clear how a humble staff sustained him for a period of time, and how the jinn remained actively engaged in their work on account of seeing him standing or seated; and how the termite brought him down to the earth and severed all the bonds of his kingdom. Indeed, it was a staff alone that kept the active force of that vast kingdom at work, and a tiny termite brought it to a standstill. It is worthy of note that in some traditions it is narrated that on that day Solomon (peace be upon him) saw a handsome and well-dressed young man emerge from a corner of the palace and approach him. Solomon (peace be upon him) was astonished and said: "Who are you, and by whose permission have you come here? I had issued the command that no one was to enter today." He replied: "I am he who fears neither kings nor accepts any bribe." Solomon (peace be upon him) was greatly astonished, but the young man allowed him no respite and said: "I am the Angel of Death; I have come to take your soul" — and with these words he immediately took his soul. (Reference: Tafsīr al-Burhān, volume 3, page 345; 'Ilal al-Sharā'i' as cited in Al-Mīzān, volume 6, page 391.) It is also necessary to mention that, as with the narratives of many prophets, the narrative of Solomon (peace be upon him) has, to a regrettable degree, had fabricated traditions interspersed within it, and numerous superstitions have been attributed to him that have distorted the image of this great prophet. The greater portion of these superstitions has been drawn from the present Torah, and if we content ourselves solely with what the Quran has stated, no difficulty will arise.

How long the death of Solomon (peace be upon him) remained concealed from the functionaries of his government is not clearly established — was it one year, one month, or a few days? The exegetes hold no uniform view on this matter. Did this concealment and suppression occur on the part of his companions and pillars of state? Did they knowingly keep his death hidden with the purpose of preventing the affairs of the kingdom from temporarily falling into disarray? Or were the companions and pillars of state themselves unaware of the matter? It appears highly improbable that for an extended period — even beyond a single day — those in his immediate vicinity, namely his surrounding companions and pillars of state, should have remained uninformed, for it is an established fact that certain individuals were assigned to bring him his food and convey other necessities to him, and they would inevitably have become aware of what had occurred. On this basis, it is not improbable — as some exegetes have stated — that they were indeed aware of the matter but kept it concealed for reasons of expediency. It is for this reason that in some traditions it is narrated that during this period Asif ibn Barkhiya, his special minister, continued to administer and manage the affairs of the kingdom. Whether Solomon (peace be upon him) was standing upright, leaning upon his staff, or was seated with his hands placed upon the staff and his head resting upon his hands — and in this very state his soul was taken and he remained thus for a period — various possibilities have been proposed in this regard, although the last possibility appears the more proximate. If this period was prolonged, would his not eating food or drinking water not have created any concern for those who observed him? Since all the affairs of Solomon (peace be upon him) were extraordinary and wondrous, they perhaps regarded this matter too as extraordinary. Indeed, in one tradition it is narrated that gradually a murmur arose among a group of people that Solomon (peace be upon him) ought to be worshipped — for had he not remained fixed and stationary in a single place for a long time? He neither sleeps, nor eats, nor drinks water. (Reference: Tafsīr al-Burhān, volume 3, page 345.) But when the staff broke and Solomon (peace be upon him) fell to the ground, all these bonds snapped apart from one another and those notions were reduced to nothing. In any case, whatever the circumstances, the delay in the disclosure of Solomon's death revealed a great many things: 1. It became manifest and clear to all that even if a human being attains the heights of power and might, he remains nonetheless a weak and feeble existence in the face of adversities — like a straw that is blown in every direction in the path of a storm. The Commander of the Faithful (peace be upon him) states in one of the sermons of Nahj al-Balāghah: "وَلَوْ أَنَّ أَحَداً يَجِدُ إِلَى الْبَقَاءِ سُلَّماً أَوْ إِلَى دَفْعِ الْمَوْتِ سَبِيلاً لَكَانَ ذَلِكَ سُلَيْمَانَ بْنَ دَاوُدَ عليه السلام الَّذِي سُخِّرَ لَهُ مُلْكُ الْجِنِّ وَالْإِنْسِ مَعَ النُّبُوَّةِ وَعَظِيمِ الزُّلْفَةِ" — "If any person were to find a ladder leading to the world of permanence, or a way to repel death from himself, it would have been Solomon ibn David (peace be upon him), for whom sovereignty over the jinn and human beings was made available along with prophethood and an exalted station." (Reference: Nahj al-Balāghah, Sermon 182.) 2. The truth became manifest and clear to all people that the jinn possess no knowledge of the unseen, and that the ignorant and unknowing human beings who used to worship them were in the gravest of errors and misguidance. 3. The reality became fully apparent before all people of how the order and coherence of a kingdom can remain bound to a trivial matter — subsisting with its existence and collapsing with its fall — and behind all these affairs the boundless power of the Lord stands manifest and resplendent.

In this state, the Quran describes Solomon (peace be upon him) as a great prophet, a prophet who was full of knowledge and counted among the most pious. A prophet who, despite being the ruler of a vast kingdom and empire, never became a prisoner of status or wealth. When many expensive gifts were brought by people who wanted to deceive him, he said: "أَتُمِدُّونَنِ بِمَالٍ فَمَا آتَانِيَ اللهُ خَيْرٌ مِّمَّا آتَاكُم" — "Do you support me with wealth? But what Allah has given me is better than what He has given you" (An-Naml 36). He was a prophet whose entire desire and wish was to be able to thank his Lord for His blessings: "قَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَى وَالِدَيَّ" — He said: "My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents" (An-Naml 19). He was a leader who did not even allow anyone to intentionally oppress an ant. That is why, in the Valley of the Ants, an ant raised its voice: "يَا أَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ وَجُنُودُهُ وَهُمْ لَا يَشْعُرُونَ" — "O ants, enter your dwellings so that Solomon and his soldiers do not crush you unknowingly" (An-Naml 18). He was such a worshipper that if ever for a moment he was occupied with the world and became heedless of the remembrance of Allah, he would immediately prepare to make up for it and would say: "إِنِّي أَجِئْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي" — "Alas! That my love for good things kept me away for a moment from the remembrance of my Lord" (Sad 32). He was such a wise and knowledgeable man who, despite having power, spoke only with logic and reason. Even in speaking with a bird like the hoopoe, he did not relinquish truth and justice. He was such a ruler whose assistant and minister was also so engrossed in "the knowledge of the Book" that he could bring the throne of Bilqis (the Queen of Sheba) before him in a single moment. And the Quran praises him with qualities such as "اوّاب" (one who often returns to Allah) and "نعم العبد" (an excellent servant). He was the person to whom Allah had given authority over "rule" and "knowledge" and blessed him with guidance, and who never committed shirk with Allah even for a moment throughout his life. But despite all these qualities, behold! How the current distorted Torah defiles this great prophet’s pure character by associating him with shirk and other corruptions. The Torah describes very ugly attributions to him, involving idol worship, spreading idolatry, having countless illicit loves with women, and foul stories about love affairs that bring shame. It is embarrassing to even mention them, so we are content to state only a portion that appears relatively mild and gentle here. In the first Book of Kings and Monarchs, it is written: "And Solomon king loved many foreign women besides the daughter of Pharaoh: Moabites, Ammonites, Edomites, Sidonians, and Hittites, from nations concerning which the Lord had said to the children of Israel, 'You shall not enter into marriage with them, nor they with you, for surely they will turn your heart after their gods.' But Solomon clung to these women in love. And he had seven wives (permanent marriage) and three hundred concubines (temporary wives), and they turned Solomon’s heart away; in the days of his old age, his wives turned his heart to strange gods, and his heart was not perfect with the Lord his God, as was the heart of his father David. And Solomon followed the god of the Sidonians, Ashtoreth, and the detestable Milcom (the god of the Ammonites). Solomon did evil in the eyes of the Lord and did not fully follow the Lord, as his father David had done. At that time, Solomon built a high place on the hill facing Jerusalem for the abomination of the Ammonite offspring, Chemosh. Then the Lord was angry with Solomon because he had turned his heart away from the God of Israel, who had appeared to him twice. And the Lord said to Solomon: 'Because you have done this and have not kept My covenant and My statutes which I commanded you, I will surely tear the kingdom away from you and give it to your servant. However, I will not do this in your lifetime for the sake of your father David, and I will take it from the hand of your son. Yet I will not take the whole kingdom from his hand; I will give one tribe to your son for the sake of David My servant, who kept My commandments and statutes.' [Reference: Torah, First Book, Kings and Monarchs, chapter thirteen, verses 1 to 34]." This entire false narrative of the Torah...From these, the following conclusions emerge: 1. Solomon (peace be upon him) had a strong attachment to the women of idol-worshiping tribes, and in disobedience to God's command, he kept a great number of such women with him. Gradually, he inclined toward their religion. Despite the fact that "he was not a person who did not look at women," indeed, he had 700 permanent wives and 300 temporary wives, yet his intense attachment to women led him astray from the path of God (may God protect us). 2. Solomon (peace be upon him) openly ordered the construction of a temple of idols on the mountain that lay opposite the sacred center of Israel, Jerusalem. He built a shrine for the well-known idol "Kemosh" of the Moabite tribe and for "Moloch," the special idol of the tribe of Ammon. He also developed a particular affection for the idol Ashtaroth of the Sidonians. All these events occurred during his old age. 3. Due to this deviation and great sin, God decreed a punishment for him. The punishment was that his kingdom would be taken away from him, but not directly by his own hand, rather by the hand of his son Rehoboam. God would grant him the grace to rule as long as He wished. This decision was also due to God's special servant David, the father of Solomon. That same distinguished servant, who, according to the Torah, committed the grave sins of murder and adultery, and fraternizing with the wife of his mature and devoted officer (may God protect us). Can anyone cast such baseless accusations upon the sacred person of Solomon? If we consider Solomon (peace be upon him) as a prophet, as the Qur'an states, then the matter is entirely clear and evident. And if we regard him merely among the line of Israelite kings, even then, such accusations and allegations cannot be true about him. Because even if we do not accept him as a prophet, it is established that he was the successor and deputy of the prophet after him. This is confirmed by two books among the ancient scriptures: one titled "The Proverbs of Solomon" or "The Wisdom of Solomon," and the other "The Song of Solomon," which contain the decrees and commands of this venerable man of God. Indeed, what answers do the Jews and Christians, who believe in the present Torah, have for these questions? And how do they accept such scandals?

In this connection, it is first necessary to attend to the primary lexical meaning of "shukr." Raghib states in Al-Mufradāt that "shukr" means to conceive of a blessing and to give expression to it. Some have held that it was originally "kashw," meaning "kashf" (disclosure) — on the same pattern — and subsequently became "shukr" through metathesis. Its antithesis is "kufr," which means to forget a blessing and to conceal it. He then divides shukr into three branches: (1) the shukr of the heart, meaning to reflect and contemplate upon the blessing; (2) the shukr of the tongue, meaning to praise and extol the bestower of the blessing; (3) the shukr of all the limbs, meaning to express appreciation for the blessing and to respond to it accordingly. In the verses above, the Quranic expression "اعْمَلُوا آلَ دَاوُودَ شُكْرًا" indicates that shukr is most closely associated with action and ought to be manifest in the deeds of the human being — and it is perhaps for this reason that the Quran regards the number of those who are truly and genuinely grateful as few. Apart from the verses above, in Surah al-Mulk, verse 23, after mentioning great blessings such as the creation of the ear, the eye, and the heart, it is further stated: "قَلِيلًا مَّا تَشْكُرُونَ" — "You give very little thanks." And in Surah al-Naml, verse 73, it is declared: "وَلَكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ" — "But most of them do not give thanks." On one hand this is the case, and on the other hand, bearing in mind that God's blessings — which encompass the human being's existence from head to foot — are so numerous as to be incalculable, as the Quran states: "وَإِن تَعُدُّواْ نِعْمَتَ اللّهِ لاَ تُحْصُوهَا" (Surah Ibrahim, verse 34), it becomes clear why gratitude for all blessings — in its true and real meaning, such that all blessings are employed, without exception, in the path of God's servitude and for the very purposes for which they were created — is found so rarely. In other words, according to the view of some great exegetes, "absolute shukr" (shukr-i muṭlaq) consists in the human being remaining perpetually engaged in the remembrance of God without any forgetfulness, taking every step solely in His path without any act of disobedience or transgression, and obeying His command without any turning away whatsoever. It is unquestionably the case that these qualities can be combined in very few individuals. The view of some who have, in principle, regarded this as impossible is without foundation and is evidence of their unfamiliarity with these meanings and these stages of servitude ('ubūdiyyat). (Reference: Tafsīr al-Mīzān, volume 4, page 38.) It is sometimes said that fulfilling the right of gratitude to the Lord is, in one respect, exceedingly difficult — for as soon as the human being enters the station of shukr and this success (tawfīq) is granted to him and the means of expressing gratitude are placed at his disposal, this itself constitutes a new blessing that demands a new act of gratitude. This matter takes on a continuous and unending character, and the more the human being strives in the path of expressing gratitude, the more blessings he receives, for whose adequate acknowledgment he lacks the capacity. However, bearing in mind that one of the ways of fulfilling the right of gratitude to God is to express one's inability to render it adequately, those who do so find themselves in truth upon this very path. Considerable light may be shed upon this discussion by attending to the following traditions. In one tradition transmitted from Imam al-Sadiq (peace be upon him), someone asked: "Is there a limit to the gratitude owed to the Lord, such that if a person reaches that limit he would be considered truly grateful?" He replied: "Yes." The questioner asked: "In what manner?" The Imam (peace be upon him) said: "يَحْمَدُ اللَّهَ عَلَى كُلِّ نِعْمَةٍ عَلَيْهِ فِي أَهْلٍ وَمَالٍ، وَإِنْ كَانَ فِيمَا أَنْعَمَ عَلَيْهِ فِي مَالِهِ حَقٌّ أَدَّاهُ" — "He should praise and extol God for every blessing bestowed upon him, whether pertaining to his household or his wealth, and if there is any right incumbent upon him in the wealth that has been given to him, he should fulfill it." (Reference: Uṣūl al-Kāfī, volume, "Bāb al-Shukr," traditions 12 and 10.) In another tradition transmitted from the same Imam, it is narrated that: "شُكْرُ النِّعْمَةِ اجْتِنَابُ الْمَحَارِمِ" — "The gratitude for blessing is to abstain from what is forbidden." (Reference: Uṣūl al-Kāfī, volume, "Bāb al-Shukr," traditions 12 and 10.) In yet another tradition transmitted from the same Imam, it is narrated that he said: "فِيمَا أَوْحَى اللَّهُ عَزَّ وَجَلَّ إِلَى مُوسَى: يَا مُوسَى! اشْكُرْنِي حَقَّ شُكْرِي، فَقَالَ يَا رَبِّ! وَكَيْفَ أَشْكُرُكَ حَقَّ شُكْرِكَ وَلَيْسَ مِنْ شُكْرٍ أَشْكُرُكَ بِهِ إِلَّا وَأَنْتَ أَنْعَمْتَ بِهِ عَلَيَّ؟ قَالَ يَا مُوسَى! الْآنَ شَكَرْتَنِي حِينَ عَلِمْتَ أَنَّ ذَلِكَ مِنِّي" — "Among what God Almighty revealed to Moses: O Moses! Fulfill the right of My gratitude. Moses said: O Lord! How am I to fulfill the right of Your gratitude when every act of gratitude I render to You is itself a blessing You have bestowed upon me? He said: O Moses! Now you have rendered Me gratitude, for you have come to know that this very capacity to give thanks is also from Me." (Reference: Uṣūl al-Kāfī, "Bāb al-Shukr," tradition 27.) It is also necessary to attend to the point that rendering gratitude to and appreciating those who serve as the means and instrument of a blessing for the human being is itself one of the branches of gratitude to God. As Imam al-Sajjad Ali ibn al-Husayn (peace be upon them both) states: "When the Day of Resurrection comes, God will say to some of His servants: Did you give thanks to such-and-such a person? He will reply: I gave thanks to You, O Lord. God will say: Since you did not give thanks to him, you did not give thanks to Me either." He then stated: "أَشْكَرُكُمْ لِلَّهِ أَشْكَرُكُمْ لِلنَّاسِ" — "The most grateful among you before God is the one who is most appreciative and thankful for the kindnesses and efforts of people." Concerning the reality of "shukr" — and how gratitude leads to the increase of blessing while ingratitude (kufrān al-ni'mat) leads to its annihilation — a detailed discussion has been presented in volume ten of this commentary, under Surah Ibrahim, verse 7.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

After setting forth the important blessings that God had bestowed upon David and Solomon and the manner in which these two prophets rendered gratitude for them, the discourse turns to another people who stood at the opposite end of the spectrum — a people who, in all likelihood, lived in the same era or slightly thereafter. They too were a people upon whom God had bestowed blessings of various kinds, but they chose the path of ingratitude; thus God withdrew His blessings from them, and they became so scattered and afflicted that the account of their lives became a lesson and a warning for all the peoples of the world. They were the people of Saba'. The Quran has set forth their admonitory narrative in the course of five verses, alluding to the most important details and characteristics of their life in these same five brief verses. It first declares: "For the people of Saba' in their dwelling place there was a sign of divine power" (لَقَدْ كَانَ لِسَبَإٍ فِي مَسْكَنِهِمْ آيَةٌ). As we shall see, the source of this great divine sign was that the people of Saba', by drawing upon the geographical position of the mountains surrounding that region, their particular conditions and circumstances, and their God-given intelligence and acumen, were able to contain behind a strong and sturdy dam those floodwaters that had previously yielded nothing but devastation and ruin, and through this means constructed a very prosperous and flourishing land. How great a sign this is — that a factor of desolation and destruction should be transformed into one of the most important factors of civilization and habitation. Concerning the identity of "Saba'" (on the pattern of sabad) — whether it is a personal name or something else — historians hold differing views. The well-known opinion, however, is that "Saba'" is the name of the progenitor of the Arabs of Yemen, and according to a tradition transmitted from the Prophet (peace be upon him and his family), he was a man by the name of "Saba'" who had ten sons, each of whom gave rise to one of the tribes of that region. (Reference: Majma' al-Bayān, under the verse under discussion.) Some regard "Saba'" as the name of the land of Yemen or one of its regions. The apparent meaning of the Quran in the account of Solomon and the hoopoe in Surah al-Naml also indicates that "Saba'" is the name of a place, region, or locality, where it states: "وَجِئْتُكَ مِن سَبَإٍ بِنَبَإٍ يَقِينٍ" — "I have come to you from the land of Saba' with a certain piece of news" (Surah al-Naml, verse 22). The apparent meaning of the verse under discussion, on the other hand, is that Saba' was a people who dwelt in that region, for the masculine plural pronoun (hum) refers back to them. Yet there is no contradiction between these two interpretations, for it is possible that "Saba'" was originally a personal name, which was then extended to encompass all his sons and descendants, and thereafter transferred to designate the land itself. The Quran then elaborates upon the divine sign that was placed at the disposal of the people of Saba', stating: "Two great gardens, one on the right and one on the left" (جَنَّتَانِ عَن يَمِينٍ وَشِمَالٍ). The matter was as follows: the people of Saba', by means of the great dam they had constructed between the principal mountains of that region, had become capable of impounding behind it those abundant floodwaters that had previously been the cause of ruin and destruction — or at least were being wasted and dissipated uselessly in the wilderness — and through this means brought vast tracts of land under cultivation. The objection recorded by Fakhr al-Din al-Razi — that the existence of two gardens is not something extraordinary or significant enough to be mentioned as a sign — to which he then provides an answer that in our view does not merit elaboration, is without foundation, for these were by no means ordinary or simple gardens. Rather, they constituted a continuous and unbroken succession of gardens on both banks of a great waterway, irrigated by that great dam, and they were so abundantly productive that it is recorded in historical accounts that if a person passed beneath the trees during the fruit harvest with a basket placed upon his head, so much fruit would fall into it that within a short while the basket would be filled to the brim. Is it not remarkable that those very floodwaters that had been the cause of ruin and devastation should become in this manner the cause of prosperity and habitation? Does this not constitute a great sign and a manifestation of God's power? Apart from all this, an extraordinary degree of security and peace prevailed over that land, which itself constituted a sign of God Almighty — to which the Quran will allude shortly thereafter. It then further states: "We said to them: eat of your Lord's abundant provision and give thanks to Him" (كُلُوا مِن رِّزْقِ رَبِّكُمْ وَاشْكُرُوا لَهُ). "A wholesome and pure city, and a Lord Most Forgiving" (بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ). [Explanatory note: "Baldah" is the predicate of a suppressed subject, the implied construction being: "This is a wholesome city and this is a Most Forgiving Lord."] [Explanatory note: Whether this divine message was conveyed through prophets who were sent among them — as some exegetes have held — or whether the prevailing conditions and circumstances conveyed such a message through the language of their state and through rational apprehension, both possibilities are tenable.] This brief sentence has reflected, in the most beautiful form, the totality of both material and spiritual blessings. In terms of material blessings, they possessed a pure and wholesome land free from thieves, oppressors, calamities, drought and famine, and insecurity and dread — so much so that it is said the land was even free from harmful insects; pure and wholesome winds blew and refreshing breezes circulated; the soil was fertile and the trees were laden with fruit. In terms of spiritual blessings, God's forgiveness and pardon encompassed them; He overlooked their shortcomings and lapses and did not subject them to punishment or inflict calamity upon their land. But these ungrateful people did not appreciate all these blessings and were unable to emerge safely from the crucible of trial. They chose the path of ingratitude and aversion — and so God chastised them with severity. It is for this reason that the subsequent verse declares: "They turned away from God" (فَأَعْرَضُوا). They showed no appreciation for God's blessings, regarded civilization, prosperity, and security as ordinary and unremarkable things, became heedless of the remembrance of God Almighty, became intoxicated by their wealth, the affluent regarded the poor, the needy, and the destitute with contempt while taking pride in themselves and viewing those wretched ones as an obstacle — the details of which will be set forth in the subsequent verses. This was the moment when the lash of punishment struck them, as the Quran states: "We sent upon them a devastating and destructive flood" and their flourishing land was transformed into a wasteland (فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ). "'Aram" is in origin "'arāmah" (on the pattern of 'allāmah), meaning harshness, severity, ill-nature, and intractability; describing the flood with this word is an allusion to its violence, harshness, and destructiveness. The expression sayil al-'aram is, in accordance with grammatical convention, of the type of the addition of the described to its descriptor. Some have taken "'aram" to mean wild rodents, which caused the ruin of the dam by burrowing through it — and while the matter of rodents infiltrating the dam is in itself conceivable, as we shall elaborate shortly, the expression of the verse does not particularly accord with this meaning. In Lisān al-'Arab, the root 'aram carries various meanings, among them: an overwhelming and destructive flood; the barriers constructed between mountain passes to impound water; and also large desert rodents. (Reference: Lisān al-'Arab, root 'aram.) The first meaning is, however, the most appropriate, and it is the one adopted in Tafsīr 'Alī ibn Ibrāhīm. The Quran then describes the residual condition of that land as follows: "We replaced their two spacious and bountiful gardens with two gardens bearing bitter and worthless fruit, tamarisk trees of no benefit, and a few lote trees" (وَبَدَّلْنَاهُم بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَيْ أُكُلٍ خَمْطٍ وَأَثْلٍ وَشَيْءٍ مِّن سِدْرٍ قَلِيلٍ). "Ukul" refers to every kind of nutritive and edible matter. "Khamṭ" (on the pattern of 'amad) refers to bitter herbage. "Athl" (on the pattern of aṣl) refers to the tamarisk tree. In this way, in place of all those verdant and flourishing trees, there remained only a handful of low-value, wilderness and desert-type trees — of which perhaps the most significant were the lote trees, and even those in small quantities only. (Having read this condensed account, you may now yourself estimate what befell them and their once-prosperous land in greater detail.) It is possible that the mention of these three types of trees that remained in that land is an allusion to three different categories of trees: one portion was harmful, some were without benefit or use, and some yielded exceedingly little benefit. Drawing a conclusion from the subsequent verse, it explicitly declares: "This was Our punishment to them for their ingratitude" (ذَٰلِكَ جَزَيْنَاهُم بِمَا كَفَرُوا). But so that it should not be supposed that this fate was exclusive to this particular group alone — for its generality is established for all those who commit similar deeds — it adds: "Do We punish any but the ungrateful?" (وَهَلْ نُجَازِي إِلَّا الْكَفُورَ). Such was the summary of the narrative of Saba', which will be elaborated upon in greater detail in the subsequent verses.

See ayat 19 for tafseer.

In these verses, the Qur’an returns once again to the story of the people of Saba and provides further explanation and detail about them, as well as elaborating more fully on their punishment and torment, in such a way that it becomes a lesson for every listener—one that is very important, instructive, and educational. It states: “We had made their land prosperous to such an extent that not only had We made the cities filled with bounties, but also between them and the lands which We had blessed, We had appointed visible and apparent towns and settlements” (وَجَعَلْنا بَيْنَهُمْ وَبَيْنَ الْقُرَى الَّتِي بارَكْنا فِيها قُرىً ظاهِرَةً). In reality, there were inhabited settlements connecting them and their blessed land like links in a chain, and the distance between these settlements was so little that each could see the other (this is the meaning of "قُرىً ظاهِرَةً"—clear and manifest settlements). Some interpreters have provided a different explanation of "قُرى ظاهرة," stating that it refers to those settlements that were clearly situated on the main path where travelers could halt conveniently, or that these settlements were located on elevations, making them clearly visible to everyone passing by. As for the question of which blessed lands are meant, most commentators have interpreted it to refer to the land of Sham (Syria, Palestine, and Jordan), because this expression appears for the same land in the first verse of Surah Al-Isra and in verse 81 of Surah Al-Anbiya. However, some have suggested the possibility that it refers to the settlements of Sanaa or Ma’rib, both of which are located in Yemen, and this interpretation is not unlikely. This is because Yemen, the southernmost part of the Arabian Peninsula, is very distant from Sham, which is located in the northernmost part, and the distance is so large and covered with dry, barren deserts that interpreting the verse otherwise seems very unlikely and is not recorded in historical sources. Some have even suggested that the blessed land might mean the land of Makkah, although this is also unlikely. This observation is in terms of population, but because the population of people was not sufficient, and the essential and fundamental condition was security and peace, the narration continues by saying: “And We made convenient distances between these towns” (وَقَدَّرْنَا فِيهَا السَّيْر), so that they could travel easily and securely from one to another. And We said to them, “Travel throughout these settlements by night and by day, securely” (سِيرُوا فِيها لَيالِيَ وَأَيَّاماً آمِنِينَ). Thus, these towns were located at suitable and well-measured distances and were in a state of complete security from wild beasts and desert predators as well as from thieves and bandits, in such a way that people could continue their journeys without provisions, travel expenses, or mounts, and without having to travel in groups or carry armed escorts. They could maintain their journey without fear or concern about insecurity on the path or the shortage of water and food. Regarding who conveyed the command “Travel in them…” (سِيرُوا فِيها), two possibilities exist: either it was communicated to them by their prophets, or this was the expression of that inhabited land and the peaceful routes themselves. Giving precedence to “nights” (لیالی) over “days” (ایام) may be because maintaining security at night is more crucial, both in terms of protection from highway robbers and from wild beasts of the wilderness; otherwise, maintaining daytime security is easier. However, these ungrateful people, despite these great blessings of God which encompassed their lives fully, became arrogant and heedless like many other people who enjoy blessings. Their intoxication from blessings and narrow-mindedness caused them to choose the path of ingratitude, to go astray from the path of truth, and to show indifference to God’s commandments. One of their irrational demands was that they asked God to increase the distance between their journeys. They said: “Our Lord! Make the distance between our journeys long” so that helpless, poor people would not be able to travel alongside the wealthy and rulers! (فَقالُوا رَبَّنا باعِدْ بَيْنَ أَسْفارِنا) What they meant was to have distances between settled towns increased and to create some barren desert spaces, because the rich and affluent were unwilling to allow those with lower incomes to travel like them, or to move freely wherever they wanted without provisions and mounts, as though travel were a mark of honor and power for them, a sign of their wealth and prestige, and such privilege and distinction should always remain theirs alone. Another possibility is that their discomfort and restlessness arose from ease and comfort, as was the case with the Children of Israel who became weary of “Manna” and “Salwa” (two heavenly foods) and demanded from God onions, garlic, and lentils.They thought so. Some have also suggested that the phrase "باعِدْ بَيْنَ أَسْفارِنا" (keeping a great distance between our journeys) indicates that they had become so comfort-seeking that they were no longer willing to benefit from grazing lands or to travel for trade and agriculture; therefore, they demanded from God that they always remain in their homeland and that their journeys should be greatly spaced out in terms of time. However, the first interpretation appears to be the best. In any case, "by this act, they wronged themselves" (وَظَلَمُوا أَنْفُسَهُمْ). Indeed! If they thought they were wronging others, they were mistaken; rather, they had lifted a dagger with which they wounded their own hearts, and the smoke of all this fire entered their own eyes. What a beautiful expression it is that the Qur'an, after this phrase, describes their painful end, saying: "So We made them stories to be told" (فَجَعَلْناهُمْ أَحادِيثَ). Yes! Of their entire splendid life and radiant, vast civilization, nothing remained except a few lines in oral tales, memories of hearts, and pages of history: "and We tore them into every torn thing" (وَمَزَّقْناهُمْ كُلَّ مُمَزَّقٍ). Their land became so desolate that they no longer had the strength to reside there, and to sustain life, they were compelled that each group turn to some direction and, like autumn leaves tossed about by fierce winds, each fell into some corner, to the extent that their distress became proverbial when people wanted to say that such and such a group had become severely scattered and disorganized, they used to say: "تفرقوا یادی سبا!" (They have become scattered like the people of Saba'!) [Explanatory note: This proverb appears in two forms: "تفرقوا ایدی سبا" and "ایادی سبا." The first form refers to the scattering of an army and its members, and the second refers to the dispersal of their possessions, houses, and bounties, since "ایادی" is generally used to mean blessings.] According to some commentators, the tribe of "Ghassan" went towards Syria, "Asad" towards Oman, "Khuzā’ah" towards Tihamah, and the tribe of "Anmar" towards Yathrib [Reference: "Tafseer al-Qurtubi" and "Tafseer Abu al-Futuh al-Razi," under the discussed verse]. At the end of the verse, it says: "Indeed, in that are signs for every patient and grateful one" (إِنَّ فِي ذلِكَ لَآياتٍ لِكُلِّ صَبَّارٍ شَكُورٍ). Why is it that only "the patient" and "the grateful" can take lessons from these accounts? (Especially noting that "ṣabbār" and "shakūr" are forms of exaggeration, indicating repetition and emphasis.) The reason is that those who, by their patience and endurance, restrain the rebellious steeds of desire and passion, and remain steadfast against sins, and due to their gratefulness, are willing and alert on the path of obedience to God, they are the ones who can take proper lessons. But those who ride on the chariot of desire and passion and are heedless of God's divine favors and blessings—how can they benefit from these narratives?

As is evident from the Quran, Islamic traditions, and historical accounts, they were a people and a community dwelling in the south of the Arabian Peninsula, possessed of a superior government and a brilliant civilization. The region of Yemen was vast and fertile, yet despite its fertility, since no significant river flowed through it, no benefit was derived from this potential. Floods and rains fell upon the mountains, and their waters were wasted uselessly and without benefit in the wilderness. The intelligent and far-sighted people of that land set themselves to thinking of ways to make use of these waters and constructed numerous dams in key areas, of which the most important and the one with the greatest water-storage capacity was the dam of Ma'rib. Ma'rib (on the pattern of maghrib) was a city situated at the end of one of the valleys, through which the great floodwaters of the Sarat mountain ranges used to pass. At the mouth of this valley, in the foothills of two mountains known as Balaq, they constructed a strong and sturdy dam and channeled several waterways from it. Such a great store of water accumulated within this dam that, drawing upon it, they were able to cultivate exceedingly beautiful and splendid gardens and productive fields on both banks of the waterway leading to the dam. As we have noted, the inhabited settlements of that land were contiguous with one another, the vast canopies of the trees were joined together, and the branches bore such an abundance of fruit that it is said when a person passed beneath them with a basket placed upon his head, fruit would fall into it one after another in such quantity that within a short while the basket would be filled to the brim. The abundance of blessings combined with security had created an excellent and comfortable environment for a wholesome and pure life — an environment conducive to obedience to God and to spiritual development and growth. But they failed to recognize the value of all these blessings, forgot God, engaged in ingratitude, gave themselves over to pride and boasting, and created class distinctions and social divisions among themselves. In some historical accounts it is recorded that desert rodents, far from the eyes of those arrogant and intoxicated people, directed their attention toward the earthen wall of the dam and hollowed it out from within. Suddenly such severe rains fell and such a great flood arose that those dam walls, which were no longer capable of withstanding the pressure of the floodwaters, collapsed with a crash. The vast quantity of water that had been accumulating within the dam suddenly burst outward and devastated all the settlements, gardens, fields, crops, and livestock, laid waste the beautiful and ornate palaces and dwellings, and transformed that flourishing land into an arid and barren desert. Of all those verdant and flourishing gardens and fruit-bearing trees, there remained only a few bitter arāk trees, some tamarisk, and a few lote trees. The songbirds departed from there and owls and crows took their place. (Reference: Tafsīr Majma' al-Bayān, Qiṣaṣ al-Qur'ān, and other commentaries.) Indeed, when God wishes to demonstrate His power, He destroys a great civilization through a few rodents — so that His servants may become aware of their own weakness and frailty and not become arrogant in times of power and authority.

The Quran set forth the narrative of the people of Saba' in the verses above, and for ages the historians of the world expressed ignorance of such a people and such a civilization. What is particularly worthy of attention is that prior to modern discoveries, historians did not even mention the dynasty of the kings of Saba' and their great civilization, regarding "Saba'" as merely a legendary figure who was the father of the founder of the Himyarite kingdom — whereas the Quran contains an entire surah bearing the name of this people and alludes to one of the manifestations of their civilization, namely the construction of the historic dam of Ma'rib. However, following the historical discoveries pertaining to this people in Yemen, the conviction of expert scholars underwent a complete transformation. The reason why the traces of the civilization of the people of Saba' had until then remained unknown was twofold: first, the hardship of the routes and the extreme heat of the climate, and second, the suspicion of the local inhabitants toward strangers and foreigners — a disposition that uninformed and unknowing Europeans sometimes characterized as savagery. Until such time as several specialists in archaeology, who harbored an intense inclination toward uncovering the secrets of Saba', succeeded in gaining access to the heart of the city of Ma'rib and its environs, and carried away specimens of inscriptions, texts, and engravings recorded upon stones. Thereafter, in the nineteenth century CE, several groups successively found their way there and brought invaluable artifacts back with them to Europe. From the collection of these inscriptions, texts, and other artifacts — which amounted to nearly one thousand inscriptions — the details of this people's civilization were ascertained, including even the historical and other characteristics of the construction of the Dam of Ma'rib. It thus became established for the people of the West that what the Quran had stated in this regard was no legend, but rather a historical reality and truth of which they had been unaware — to such an extent that they have now even prepared detailed maps of this great dam, its water-outlet points, the waterways running between the gardens on the right and left, and its other characteristics. (Reference: Farhang-i Qiṣaṣ al-Qur'ān, entry "Saba'" [summarized].)

After narrating the story of "Sulaiman (peace be upon him)," the Qur’an mentions the story of the people of Saba, which holds a special significance. 1. Dawud (peace be upon him) and Sulaiman (peace be upon him) were very great prophets who established a magnificent kingdom and brought forth a radiant civilization. However, with the death of Dawud and Sulaiman (peace be upon them), this civilization ended. The people of Saba had also established a great civilization, which was destroyed by the breaking of the "Ma'rib" dam. It is noteworthy that according to narrations, the staff of Sulaiman (peace be upon him) was eaten away by termites, and the great dam of "Ma'rib" was breached by desert rats. This was so that arrogant humans might realize that no matter how great material blessings are, they are destroyed by a gust of wind; a worm or a small animal can overturn them. This serves as a lesson for those who are aware not to become attached to them, and for believers not to become captive or enslaved by worldly gains. It is also so that arrogant people may come to their senses from the intoxication of pride and refrain from adopting the path of arrogance, oppression, and tyranny. 2. Leaving this aside, here two aspects of a glorious civilization appear, one divine and the other satanic. However, neither remained; both perished in the cradle of destruction. 3. This point is also noteworthy: the proud people of the people of Saba could not bear to see the common folk near themselves. They believed that there should be a great barrier and a vast boundary between the minority of the great people and the majority of the low-income people so that they never mingle or associate with each other. Therefore, they prayed to God for their settlements to be far apart and for journeys to be long and distant. God accepted their prayer, and they were scattered and dispersed in such a way that each group went to one side and became so far from each other that even if they wished to see or meet, it would require a journey lasting many years. 4. When someone looked at the condition of that land before and after the coming of the flood of 'Arim, they could not believe that it was the same land that was once lush and verdant, full of fruit-bearing trees, and is seen today as a dreadful desert in which, here and there, trees like Ziziphus (Jhau), Peelu, and Berries appear as travelers lost in the way and separated from each other. This scene, in the language of its state, says: The land of a human’s existence is likewise; if its constructive forces are controlled and its capacities rightly employed, then gardens lush with knowledge, action, and moral virtues will flourish and bear fruit. But if the dam of piety breaks and desires flood the land of human life like a devastating deluge, nothing valuable or precious will remain except ruin. And always remember that sometimes a seemingly small factor slowly begins to undermine the foundation and disrupt everything. Therefore, one should remain wary even of such small factors. 5. The final point, which we consider necessary to indicate, is that this strange and wondrous event once again confirms that a person's death is hidden within his life, and that which once caused his life and prosperity may on the next day become the cause of his death and destruction.

See ayat 21 for tafseer.

In these verses, a comprehensive conclusion is drawn from the narrative of the people of Saba' that was set forth in the preceding verses — a people whom we have seen become ensnared in all those misfortunes and failures on account of their submission to carnal desires and satanic insinuations. The first verse declares: "Iblis indeed found his conjecture concerning them — and concerning every group that follows him — to be true" (وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ). "They all followed him, save a small group of the believers" (فَاتَّبَعُوهُ إِلَّا فَرِيقاً مِنَ الْمُؤْمِنِينَ). Or in other words, the prophecy that Iblis had made after his refusal to prostrate before Adam (peace be upon him) and his expulsion from the Divine Presence — "فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ" (Surah Sad, verses 82–83): "By Your glory! I shall lead them all astray, save Your sincere servants among them" — proved accurate with respect to this group. Although he had uttered this on the basis of conjecture and estimation, that very conjecture ultimately became reality, for these people of weak resolve and feeble faith followed in his wake. Only a small group of believers broke the chains of satanic insinuations and did not fall into his snare of deception. They came into this world free, lived in freedom, and departed from this world free. "Though they were few in number, each one of them was, in terms of worth and value, equal to an entire world" — "أُولَئِكَ هُمُ الْأَقَلُّونَ عَدَدًا وَالْأَكْثَرُونَ عِنْدَ اللَّهِ قَدْرًا" (Reference: Nahj al-Balāghah, Kalimāt-i Qiṣār). In the subsequent verse, two points are addressed concerning the insinuations of Iblis and those who fall prey to his influence as well as those who remain beyond it. It first declares: "Satan had no authority or dominion over them and did not compel anyone to follow him" (وَمَا كَانَ لَهُ عَلَيْهِمْ مِنْ سُلْطَانٍ). It is we ourselves who grant him permission to enter within us, and who, after he has crossed the frontiers of the realm of the body, issue him the warrant to enter the heart. This is precisely what the Quran elsewhere recounts from the very lips of Satan himself: "وَمَا كَانَ لِي عَلَيْكُمْ مِنْ سُلْطَانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي" — "I had no authority over you whatsoever; I only called you and you responded to my call" (Surah Ibrahim, verse 22). But it is plainly evident that once his call has been accepted by those who are enslaved to their desires and devoid of faith, he does not remain idle but consolidates the foundations of his domination and mastery over them. It is for this reason that at the end of the verse it is further stated: "The purpose of leaving Iblis free in his insinuations was so that those who believe in the hereafter might be distinguished from those faithless ones who remain in a state of doubt and uncertainty regarding it" (إِلَّا لِنَعْلَمَ مَنْ يُؤْمِنُ بِالْآخِرَةِ مِمَّنْ هُوَ مِنْهَا فِي شَكٍّ). [Explanatory note: According to the meaning we have set forth in the interpretation of the verse, the exception here is a connected exception (istithnā' muttaṣil), based on the contextual evidence of Surah al-Hijr, verse 42: "إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ" — for the apparent meaning of this verse is that Satan does exercise domination over the errant ones (ghāwīn). Some exegetes have, however, also proposed the possibility of a disconnected exception (istithnā' munfaṣil).] It is self-evident that God is aware, from pre-eternity, of all things that shall come to pass in this world until eternity. On this basis, the meaning of the phrase "لِنَعْلَمَ" — "so that We may know" — is not that We do not distinguish those who believe in the hereafter from those who are in doubt, and that satanic insinuations must therefore intervene so that they may be identified. Rather, the intent of this phrase is the objective actualization of God's knowledge — for God does not punish anyone merely on the basis of knowledge of the inner states of persons and their potential deeds; rather, it is necessary that the arena of trial be provided, that satanic insinuations and carnal desires commence, so that each person may externalize, with full freedom of will and volition, what he carries within himself, and so that God's knowledge may attain objective actualization. For as long as no action is performed in the external world, the entitlement to punishment and chastisement is not established. In other words, that which exists in potentiality but has not been actualized in deed — no one is rewarded or punished solely on the basis of inner goodness or inner evil. At the end of the verse, addressing a warning to all servants, it is declared: "And your Lord is the guardian and preserver of all things" (وَرَبُّكَ عَلَى كُلِّ شَيْءٍ حَفِيظٌ) — so that the followers of Satan may not suppose that any of their deeds or words will come to an end in this world, or that God will forget them. No, this is by no means the case; rather, God preserves and safeguards all things for the Day of Resurrection.

See ayat 27 for tafseer.

See ayat 27 for tafseer.

See ayat 27 for tafseer.

See ayat 27 for tafseer.

See ayat 27 for tafseer.

At the beginning of the Surah, it was stated that a notable portion of its verses addresses the origin and resurrection (mabdaʾ wa maʿad) and the true beliefs, and that by combining these, a comprehensive body of sound knowledge emerges. This section of the āyāt effectively brings the polytheists under intellectual scrutiny, confronting them with decisive logical questions that compel them into submission and expose the baselessness of their worn-out reasoning concerning the intercession of idols. In this sequence of āyāt, the Prophet صلى الله عليه وآله وسلم is addressed five times with the command “say,” and on each occasion a new argument is presented regarding idols and idol worship. Ultimately, one comes to realize that no system is more hollow than that of idol worship; indeed, it does not merit being called a doctrine or religion at all. The first āyah declares: “قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِ اللَّهِ”, meaning call upon those whom you imagine to be deities besides God, but know that they can neither respond to your calls nor resolve your difficulties. The reason for this assertion is then provided: “لا يَمْلِكُونَ مِثْقالَ ذَرَّةٍ فِي السَّماواتِ وَلا فِي الْأَرْضِ وَما لَهُمْ فِيهِما مِنْ شِرْكٍ وَما لَهُ مِنْهُمْ مِنْ ظَهِيرٍ”. These fabricated deities possess not even the weight of a ذرّة in the heavens or the earth, nor do they share in creation, nor are they assistants to God. If they were to have any capacity to resolve matters, it would require that they possess independent ownership, participate in creation, or assist the Creator, none of which is the case. It is evident that only the Necessary Being exists independently, while all others are contingent and dependent upon Him, such that if His grace were withdrawn even momentarily, they would cease to exist. The expression “مِثْقالَ ذَرَّةٍ فِي السَّماواتِ وَلا فِي الْأَرْض” underscores that these supposed deities do not even possess the slightest measure of authority; therefore, they are incapable not only of solving others’ problems but even of addressing their own. This raises the question of intercession. The following āyah responds: “وَلا تَنْفَعُ الشَّفاعَةُ عِنْدَهُ إِلَّا لِمَنْ أَذِنَ لَهُ”. Intercession is only effective with divine permission. Thus, the claim of the polytheists—“هؤُلاءِ شُفَعاؤُنا عِنْدَ اللَّهِ”—is invalidated, as no permission has been granted to idols. The context indicates that this intercession pertains to the Hereafter, as subsequent expressions describe a state of fear and اضطراب. It is stated: “حَتَّى إِذا فُزِّعَ عَنْ قُلُوبِهِمْ...”. On that Day, all—intercessors and those seeking intercession—will await divine permission. When permission is granted, they will ask: “قالُوا ما ذا قالَ رَبُّكُمْ”, and the response will be: “قالُوا الْحَقَّ”. Thus, only those who have not severed all connection with God will be eligible for intercession. The āyah concludes: “وَهُوَ الْعَلِيُّ الْكَبِيرُ”, affirming that God’s commands are in perfect accordance with reality. The next āyah introduces another argument against polytheism through the concept of provision: “قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّماواتِ وَالْأَرْضِ”. Without awaiting an answer, it declares: “قُلِ اللَّهُ”. It is self-evident that only God provides sustenance, whether through rainfall, sunlight, heat, air, or the resources of the earth. The āyah then states: “وَإِنَّا أَوْ إِيَّاكُمْ لَعَلى هُدىً أَوْ فِي ضَلالٍ مُبِينٍ”. This establishes that one of the two positions must be correct, as contradictory claims cannot both be true. The expression subtly invites reflection, encouraging the opponent to assess which of the two positions bears the علامات of guidance. The subsequent āyah continues in a just and balanced tone: “قُلْ لا تُسْأَلُونَ عَمَّا أَجْرَمْنا وَلا نُسْأَلُ عَمَّا تَعْمَلُونَ”. This emphasizes individual accountability, indicating that each party is responsible for its own actions. It also implies that the intention behind guidance is not self-interest but sincere concern for truth. The following āyah presents the final judgment: “قُلْ يَجْمَعُ بَيْنَنا رَبُّنا ثُمَّ يَفْتَحُ بَيْنَنا بِالْحَقِّ”. On the Day of Judgment, all will be gathered, and truth will be distinguished from falsehood. The term “يَفْتَحُ” denotes the removal of ambiguity and the decisive separation of opposing claims. The āyah concludes with “وَهُوَ الْفَتَّاحُ الْعَلِيمُ”, indicating that God possesses both the power and knowledge necessary for such judgment. Finally, the fifth command returns to the central theme of tawhid: “قُلْ أَرُونِيَ الَّذِينَ أَلْحَقْتُمْ بِهِ شُرَكاءَ”. The idols are challenged directly, and their lack of any حقیقی capacity is exposed. The decisive refutation follows: “كَلّا”، negating their claim entirely, and concluding with: “بَلْ هُوَ اللَّهُ الْعَزِيزُ الْحَكِيمُ”. The attributes of might and wisdom affirm the unique and absolute nature of God, indicating that the infinite and necessary being cannot have any شریک, as multiplicity would imply limitation and contingency.

It is often observed that people of learning and intellectual ability, due to their unfamiliarity with the subtleties of argumentation and their neglect of psychological considerations, fail entirely to influence or penetrate the thoughts and convictions of others. In contrast, there are many individuals who may not possess a high level of scholarly expertise, yet they succeed in attracting hearts, gaining influence, and penetrating the minds of others. The fundamental reason for this lies in the method of presenting discussions and engaging with an opponent; it must be grounded in principles that incorporate ethical and psychological dimensions so that negative tendencies are not provoked in the other party, nor are they driven toward stubbornness, hostility, or antagonism. Rather, the aim should be to awaken their conscience and revive within them the spirit of truth-seeking. An important point to understand is that the human being is not merely a combination of intellect and reasoning such that he simply submits before logical argumentation. He is also a composite of diverse emotions, feelings, and inner impulses, which form a significant part of his personality. These elements must be properly understood and addressed. The Qurʾān has taught this methodology: when presenting logical arguments to opponents, they should be combined with ethical conduct in such a way that they penetrate the depths of their inner being. The condition for effective influence is that the opponent should perceive the speaker as possessing certain qualities: 1. That the speaker genuinely believes in what he is saying, and that his words arise from the depths of his heart. 2. That his objective is the pursuit of truth, not dominance or superiority. 3. That he does not intend to humiliate or demean the other, nor present himself as superior. 4. That his speech is motivated by sincerity and compassion, without any personal gain. 5. That he maintains respect for the opponent and does not neglect the subtlety of expression. 6. That he does not unnecessarily provoke the opponent’s sense of stubbornness; rather, when sufficient discussion has taken place, he is content and refrains from excessive insistence. 7. That he remains just and never abandons fairness, even if the opponent does not adhere to it. 8. That he does not seek to impose his views upon others, but instead aims to inspire them so that they themselves, willingly and freely, arrive at the truth. Reflection upon the aforementioned āyāt and the divinely guided method by which the Prophet صلى الله عليه وآله وسلم was instructed to engage with opponents provides clear evidence of these principles. At times, this method extends even further, to the extent that it avoids explicitly declaring, “we are upon guidance and you are in error,” and instead states: “وَإِنَّا أَوْ إِيَّاكُمْ لَعَلى هُدىً أَوْ فِي ضَلالٍ مُبِينٍ”, thereby inviting reflection on where the signs of guidance and misguidance truly lie. Similarly, it is stated: “قُلْ يَجْمَعُ بَيْنَنا رَبُّنا ثُمَّ يَفْتَحُ بَيْنَنا بِالْحَقِّ”, emphasizing that ultimate judgment belongs to God, who will distinguish between truth and falsehood. However, it must be acknowledged that this approach applies to those in whom there remains hope of guidance. In contrast, the Qurʾān adopts a different method when dealing with obstinate, oppressive, and intransigent opponents, from whom no acceptance is expected. In this regard, the method of debate employed by the Prophet صلى الله عليه وآله وسلم and the Imams among the Ahl al‑Bayt provides an exemplary model. For instance, in the introduction to the well-known narration of “Tawhid al‑Mufaddal,” it is reported by Mufaddal ibn Umar that while he was near the grave of the Prophet, reflecting upon his exalted status, Ibn Abi al‑ʿAwjaʾ, a well-known materialist, entered and began speaking in disbelief, denying both Prophethood and God. Mufaddal became angered and rebuked him sharply. Ibn Abi al‑ʿAwjaʾ responded by asking him whether he was a theologian capable of presenting arguments; if so, he would listen, otherwise he should remain silent. He then remarked that if Mufaddal were truly a follower of Jaʿfar ibn Muhammad al‑Sadiq, he would have adopted a different method of discourse. He explained that Imam Jaʿfar al‑Sadiq would listen patiently, never resorting to insults or anger, and after allowing the opponent to fully present his arguments, he would respond with concise and precise statements that would dismantle their reasoning completely, leaving no room for further reply. He concluded by advising that if Mufaddal truly belonged to that school, he should engage in discourse in the same manner (ref: Tawhid al‑Mufaddal, awal al‑kitab). Provide your feedback on BizChatمزید امام صادق علیہ السلام کے مباحثی انداز کی مثالیں دیںاس مباحثے کے اخلاقی اصولوں کو مختصر خلاصہ کریںپیغمبر صلی اللہ علیہ وآلہ وسلم کے مباحثے کے نفسیاتی پہلوؤں کی وضاحت کریںDrop your files here

See ayat 30 for tafseer.

See ayat 30 for tafseer.

At the beginning of the Surah, it was stated that a significant portion of its verses addresses the origin and resurrection (mabdaʾ wa maʿad) and the true beliefs, and that by linking them together, a comprehensive body of sound knowledge is obtained. This section of the āyāt effectively brings the polytheists under intellectual scrutiny, striking them with decisive logical questions that compel them into submission and expose the baselessness of their worn‑out reasoning concerning the intercession of idols. In this sequence, the Prophet صلى الله عليه وآله وسلم is addressed five times with the command to “say,” and on each occasion a new argument is presented concerning idols and idol worship, such that one ultimately realizes that no doctrine is more hollow than that of the idol‑worshippers; indeed, it cannot even properly be called a system of belief. In the first āyah, it is stated: “قُلِ ادْعُوا الَّذینَ زَعَمْتُمْ مِنْ دُونِ اللهِ”, that is, call upon those whom you imagine to be deities besides God, yet know that they can neither respond to your call nor resolve your difficulties. The reason is then presented: “لا يَمْلِكُونَ مِثْقالَ ذَرَّةٍ فِي السَّماواتِ وَلا فِي الْأَرْضِ وَما لَهُمْ فِيهِما مِنْ شِرْكٍ وَما لَهُ مِنْهُمْ مِنْ ظَهِيرٍ”, indicating that these fabricated deities possess not even the weight of a ذرّة in the heavens or the earth, nor do they share in creation, nor are they assistants to God. If they were capable of solving any problem, then they would necessarily possess independent ownership, partnership in creation, or assistance in divine affairs—yet none of these qualities applies to them. It is evident that only the Necessary Being exists independently, while all others are contingent and dependent upon Him. This leads to the question of intercession, to which the next āyah responds: “وَلا تَنْفَعُ الشَّفاعَةُ عِنْدَهُ إِلَّا لِمَنْ أَذِنَ لَهُ”. Thus, no intercession is effective except by divine permission, thereby invalidating the claim “هؤُلاءِ شُفَعاؤُنا عِنْدَ الله”. The context suggests that the discussion pertains to the Hereafter, as indicated by the description of fear and اضطراب: “حَتَّى إِذا فُزِّعَ عَنْ قُلُوبِهِمْ”. At that moment, both intercessors and those seeking intercession will await divine command, and they will ask: “قالُوا ما ذا قالَ رَبُّكُمْ”, to which the answer will be: “قالُوا الْحَقَّ”. Thus, only those who have maintained some connection with God are eligible for intercession. The āyah concludes: “وَهُوَ الْعَلِيُّ الْكَبِيرُ”. The following āyah proceeds to refute polytheistic belief through another argument based on sustenance: “قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّماواتِ وَالْأَرْضِ”. Without awaiting an answer, it asserts: “قُلِ اللهُ”. This indicates that God alone is the source of all provisions, whether from rain, sunlight, air, or the resources of the earth. Then it is stated: “وَإِنَّا أَوْ إِيَّاكُمْ لَعَلى هُدىً أَوْ فِي ضَلالٍ مُبِينٍ”, emphasizing that one of the two positions must be correct, thereby inviting reflection rather than imposing a conclusion. The subsequent āyah states: “قُلْ لا تُسْأَلُونَ عَمَّا أَجْرَمْنا وَلا نُسْأَلُ عَمَّا تَعْمَلُونَ”, highlighting the principle of individual accountability, while also indicating that the motivation for guidance is sincerity rather than self‑interest. This is followed by: “قُلْ يَجْمَعُ بَيْنَنا رَبُّنا ثُمَّ يَفْتَحُ بَيْنَنا بِالْحَقِّ”, demonstrating that ultimate judgment belongs to God, who will decisively distinguish truth from falsehood. The phrase concludes with: “وَهُوَ الْفَتَّاحُ الْعَلِيمُ”, indicating both the power to judge and the comprehensive knowledge required to do so. Finally, the fifth command returns to the fundamental principle of tawḥīd, stating: “قُلْ أَرُونِيَ الَّذِينَ أَلْحَقْتُمْ بِهِ شُرَكاءَ”. The idols are challenged, and their complete lack of legitimacy is exposed, followed by the decisive rejection: “كَلّا”. The concluding statement affirms: “بَلْ هُوَ اللَّهُ الْعَزِيزُ الْحَكِيمُ”, indicating that divine majesty and wisdom necessitate absolute uniqueness, and that the infinite being cannot admit multiplicity or partnership.

See ayat 33 for tafseer.

See ayat 33 for tafseer.

In connection with the discussion in the preceding āyāt regarding the objections raised by the polytheists concerning the concept of resurrection, the present āyāt depict certain painful scenes of the Hereafter so that they may become aware of the consequences of their actions. It is stated first: “وَقالَ الَّذِينَ كَفَرُوا لَنْ نُؤْمِنَ بِهذَا الْقُرْآنِ وَلا بِالَّذِي بَيْنَ يَدَيْهِ”. The term “لن,” as is known, denotes perpetual negation; thus, their statement reflects an absolute and permanent refusal, indicating obstinacy and a firm decision to reject faith regardless of any future evidence. Regarding the identity of “الَّذِينَ كَفَرُوا,” some exegetes have interpreted it as referring to polytheists, while others have applied it to the People of the Book; however, the context of the following āyāt, which deal explicitly with shirk, supports the interpretation that it refers to the polytheists. The phrase “بِالَّذِي بَيْنَ يَدَيْهِ” denotes the previous scriptures revealed before the Qurʾān. Their rejection of earlier scriptures was likely motivated by the Qurʾān’s assertion that the signs of the Prophet’s mission were clearly mentioned in earlier revelations, and therefore they sought to deny all such scriptures collectively. The discourse then turns to the Prophet and describes the condition of the disbelievers on the Day of Judgment: “وَلَوْ تَرى‏ إِذِ الظَّالِمُونَ مَوْقُوفُونَ عِنْدَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ إِلى‏ بَعْضٍ الْقَوْلَ”. They will stand before their Lord, engaging in mutual blame and dispute, each attempting to shift responsibility onto others. This āyah again indicates that among the most prominent forms of ظلم are shirk and disbelief. At that moment, “الَّذِينَ اسْتُضْعِفُوا” will say to “الَّذِينَ اسْتَكْبَرُوا”: “لَوْ لا أَنْتُمْ لَكُنَّا مُؤْمِنِين”. The oppressed followers will place the blame upon the arrogant leaders, claiming that had it not been for them, they would have believed. In response, the arrogant will say: “أَ نَحْنُ صَدَدْناكُمْ عَنِ الْهُدى‏ بَعْدَ إِذْ جاءَكُم بَلْ كُنْتُمْ مُجْرِمِين”. They will argue that guidance had already reached the followers and that they themselves chose wrongdoing. The dialogue continues, as the oppressed respond: “بَلْ مَكْرُ اللَّيْلِ وَالنَّهارِ إِذْ تَأْمُرُونَنا أَنْ نَكْفُرَ بِاللهِ وَنَجْعَلَ لَهُ أَنْداداً”. They assert that it was the continuous plotting and deceptive efforts of the leaders, day and night, that led them astray. While the followers acknowledge their own responsibility, they also hold the leaders accountable for initiating and sustaining the misguidance. At this stage, both groups will experience deep regret: “وَأَسَرُّوا النَّدامَةَ لَمَّا رَأَوُا الْعَذابَ”. However, due to their habitual nature of concealment, they will attempt to hide their remorse despite the futility of doing so. Furthermore, “وَجَعَلْنَا الْأَغْلالَ فِي أَعْناقِ الَّذِينَ كَفَرُوا” indicates that they will be subjected to chains and restraints, symbolizing the manifestation of their own deeds. The āyah concludes: “هَلْ يُجْزَوْنَ إِلَّا ما كانُوا يَعْمَلُونَ”, emphasizing the principle that recompense corresponds directly to one’s actions. Their punishments represent the embodied consequences of their own deeds, as they were enslaved by desires and false influences in worldly life, and these same tendencies manifest in a different form in the Hereafter. The expression “الَّذِينَ كَفَرُوا” further indicates that both the arrogant leaders and the misguided followers share in this outcome, as disbelief itself constitutes the basis for their punishment.

See ayat 38 for tafseer.

See ayat 38 for tafseer.

See ayat 38 for tafseer.

See ayat 38 for tafseer.

Since the previous verses discussed the arrogance of the transgressors in their deception of the people, the verses under discussion now describe one aspect of this deception and simultaneously provide reassurance to the noble Prophet that if opposition arises against you, do not be surprised. For it has been the custom and habit of the arrogant and affluent to oppose the true Prophets. It says: "We did not send any warner to a city or town except its wealthy ones said, 'Indeed, we disbelieve in that with which you have been sent.'" (وَما أَرْسَلْنا فِي قَرْيَةٍ مِنْ نَذِيرٍ إِلَّا قالَ مُتْرَفُوها إِنَّا بِما أُرْسِلْتُمْ بِهِ كافِرُونَ). The word "نذیر" (warner) means one who warns, referring to God’s Prophets who warned people of God’s punishment against their wrongdoings, oppression, sins, and corruption. "مترفوها" is the plural of "مترف," which comes from the root "ترف" (similar to the pattern of the word "طرف"), meaning luxury or indulgence. A "مترف" is a person who has become intoxicated, arrogant, and heedless due to abundance of blessings and a comfortable life, who is thereby inclined toward rebellion. [Lisan al-Arab, Vol. 9, p.17] Indeed, those who opposed the very early Prophets were generally these rich, arrogant, and heedless people because they considered the Prophets’ teachings an obstacle to their own desires and gains. Moreover, they recognized these teachings as the defense of the rights of the deprived, whose rights they had usurped to enjoy their luxurious lives. Thirdly, they always regarded the power of the ruling authorities as an ally in protecting their wealth and property and saw the Prophets as their rivals in all these respects. Therefore, they would immediately rise up to oppose them. It is astonishing that they did not reject any particular law or teaching, rather they wholly said: "We disbelieve in all that with which you have been sent," declaring that they were not even willing to take one step along with the Prophets. This attitude is itself a clear indication of their stubbornness, obstinacy, and enmity in opposing the truth. This reality is a crucial matter revealed in various Quranic verses: generally, it was the deprived people who first responded to the Prophets’ call, and the proud, wealthy, and indulgent were the first to raise the banner of opposition. Although, equivocally, the deniers of the Prophets’ invite were not restricted to this group alone, generally those who propagated corruption, shirk (polytheism), and ignorance were those who always tried to force others to follow their misguided ways. This meaning is also conveyed in Surah Az-Zukhruf 43:23, Surah Hud 11:116, and Surah Al-Mu’minun 23:33. Not only against the Prophets, but at every reformative step taken by a wise reformer or a scholarly struggler, this group would rise in opposition, conspire to disrupt the reformers’ programs, and hesitate not to commit any crime. The next verse alludes to their weak and hollow logic, which they used in every era to assert their superiority, saying: "And they said, 'We are more abundantly wealthy and more [there are] to be our children.'" (وَقالُوا نَحْنُ أَكْثَرُ أَمْوالًا وَأَوْلاداً). “God loves us, so He has granted us abundant wealth and many offspring; this is evidence of His grace and favor upon us and our status and rank in His sight: ‘And we will never be punished.’” (وَما نَحْنُ بِمُعَذَّبِينَ). Would God punish His honored and beloved ones? If we were rejected by Him, why would He bestow all these blessings upon us? In summary, the flourishing of our worldly life is proof that our hereafter will also be prosperous. Some interpreters have suggested that the phrase (وَما نَحْنُ بِمُعَذَّبین) indicates that they were outright deniers of the Resurrection and punishment; however, the following verses clarify that this phrase does not mean that. Rather, their intention was that they regarded their wealth and power as proof of their nearness to God’s favor. The subsequent verse gives a profound and excellent reply to this base and deceitful reasoning, silencing them and addressing the Prophet (peace be upon him), saying: "Say, 'Indeed, my Lord extends provision for whom He wills and restricts [it].'" (قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشاءُ وَيَقْدِرُ). This occurs according to knowledge of wisdom and wisdom necessary for testing the creation and the orderly management of human life. This matter has no bearing whatsoever on agency, status, or rank in the sight of God.On this basis, one should by no means consider the broadening of sustenance as a proof of felicity, nor the narrowing of sustenance as proof of adversity: "But most people do not know" (وَلكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ). However, the ignorant and unaware majority is like this; otherwise, for those who are knowledgeable and aware, this matter is clear and manifest. After that, explaining this meaning with further clarity, it says: "It is not your wealth nor your children that bring you closer to Us" (وَما أَمْوالُكُمْ وَلا أَوْلادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنا زُلْفى). ["Zulfa" and "Zulfi" have come to mean rank, status, and place of residence (Mufradat al-Raghib); on this basis, the stages of the night are called Zulful-Layl. The use of "al-latī" here is because, in many instances, the feminine singular pronoun refers back to the collective plural. Therefore, no grammatical adjustment is necessary.] It is a very great misunderstanding that has afflicted a segment of the public. They imagine that those who are materially deprived in this world are hated and rejected in the court of God, and those who are immersed in abundance of wealth are beloved and favored by Him. There are many deprived individuals whose deprivation becomes the cause of their trial and leads them to the lowest states, and there are many privileged individuals whose wealth and possessions become a torment for them and cause them to commit sins or transgress limits. Does not the Quran explicitly say in Surah At-Taghabun, verse 15: (إِنَّما أَمْوالُكُمْ وَأَوْلادُكُمْ فِتْنَةٌ وَاللهُ عِنْدَهُ أَجْرٌ عَظِيمٌ) "Indeed, your wealth and your children are but a trial, and Allah has with Him a great reward." This does not mean that a person should give up essential and necessary effort and striving for life; rather, the purpose is that economic resources and abundant human power and capability are by no means criteria for a person's spiritual status and worth in the sight of God. Thereafter, explaining the actual criterion of human value and what leads to nearness to God (in a special exception), it says: "Except for those who believe and do righteous deeds—they will have a multiple reward for what they did, and they will be in the upper chambers [of Paradise], secure" (إِلَّا مَنْ آمَنَ وَعَمِلَ صالِحاً فَأُولئِكَ لَهُمْ جَزاءُ الضِّعفِ بِما عَمِلُوا وَهُمْ فِي الْغُرُفاتِ آمِنُونَ). [The phrase "jazā’u al-ḍi’f" is a kind of attribution to the quality of the subject.] Hence, all criteria return to these two matters: "faith" and "righteous deeds." Whoever the person may be, in every time and place, whether from any class or group, differences and distinctions among people before God depend on the degrees of their faith and the ranks of their righteous deeds and nothing else. Even claiming knowledge, wisdom, or venerability, or even being a prophet, if these two standards are not associated, such relations do not add even the slightest value to the person's worth. This is the point where the Quran, with its unparalleled clarity, has nullified all meaningless and vain ideas concerning the factors of nearness to God and the existential value of humans. It has summarized the true criterion in two things, which all humans can attain, and material means, resources, and deprivations have no effect on it. Yes! If wealth and children follow this path, they too will become imbued with the divine color and accept the color of faith and righteous deeds, becoming a cause of nearness to God. But wealth and children that cause a person to move away from God, that are worshiped like idols, and cause corruption—they are fuel for Hell and, according to the Quran, are the enemy of the person’s soul and his felicity. (يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْواجِكُمْ وَأَوْلادِكُمْ عَدُوًّا لَكُمْ فَاحْذَرُوهُمْ) "O you who have believed! Indeed, among your wives and your children are enemies to you, so beware of them" (At-Taghabun 14). Incidentally, as we have already indicated, "ḍi’f" (weakness) does not only mean "to remain" but can also mean "several times" or "multiple fold," and in the verse under discussion, it is in this sense, because we know that for every righteous deed, the reward in the sight of God is at least tenfold: (مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها) "Whoever brings a good deed will have ten times the like thereof" (Al-An’am 160), and sometimes even many times more. "Ghuraafaat" is the plural of "ghurfa," which means those rooms or chambers that are in the upper floor; in them, there is more light and better air, and they are free from calamities. For this reason, this expression is used for the highest ranks of Paradise. This word originally comes from the root "gharf" (meant to be pronounced like "barf") meaning to raise or lift something up. The meaning of "aaminoon" (those who live in security and peace) is...This is a very comprehensive description of the people of Paradise, which fully expresses the comfort and tranquility of their souls and bodies in every respect. Because there they will have neither the fear of decay and decline nor death, nor the threat of an enemy’s attack, nor any disease, calamity, sorrow, or grief. To the extent that they will not even have the fear of fear itself. And what greater blessing than that a person lives life in complete peace and security, since in the various aspects of life, there is no affliction or calamity worse than restlessness and insecurity. And in the following verse, describing the opposing group, it says: “As for those who strive to invalidate Our signs, those are brought to punishment.” (وَالَّذِينَ يَسْعَوْنَ فِي آياتِنا مُعاجِزِينَ أُولئِكَ فِي الْعَذابِ مُحْضَرُونَ). These are precisely the people who, benefiting from their wealth, children, and manpower, deny the Prophets and engage in sowing doubts among God’s creation. They became so arrogant that they imagined they would escape from the grasp of God’s punishment. But they will all be thrown into the blazing fire by the command of God. Since the phrase "أُولئِكَ فِي الْعَذابِ مُحْضَرُونَ" does not imply future time explicitly, it is possible that it points to the fact that they are already caught in punishment at present. What greater torment can there be than the prison they have made for themselves through their wealth and children? It is also possible that the aforementioned description is based on the certainty and firm assurance of God’s promise, so much so that it is as if they have already been placed therein, as stated in the phrase "فهم فِي الْغُرُفاتِ آمِنُونَ". The expression "مُعاجِزِينَ", as some lexicographers have explained, means that they imagine that they can escape from God’s power and punishment, although this thought is false and baseless. ["Lisan al-‘Arab" and "Mufradat-i-Raghib" have interpreted "مُعاجِزِينَ" as "(thinking that they can render God powerless)." In reality, it is similar to the expression "يخادعون الله و رسوله" that appears in Surah Al-Baqarah, verse 9, since the verbal form in the pattern "mafā‘ala" sometimes carries this meaning.]

The most important matter in the life of the individual and of society is the standard of recognition and the system of values that governs the civilization of that society. For all the movements of the life of the individual and of society spring from this very system of values, and these movements in turn become the cause of generating new values. A people's error in this matter, and their adoption of imaginary and unfounded values, is sufficient to drag their history toward ruin; whereas the apprehension of true values and genuine standards becomes the most firm foundation of their edifice of felicity. The arrogant and worldly regard worth and value as confined solely to wealth, material resources, and human power — to the extent that they conceive the standard of personality in the Divine Presence to consist in these very things, as we observed in the verse above, and numerous other examples of this are to be found in the Quran. 1. The gold-and-power-worshipping tyrant Pharaoh says to his courtiers: "I do not believe that Moses is from God; if he speaks the truth, why were golden bracelets not bestowed upon him?!" (فَلَوْلَا أُلْقِيَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ) (Surah al-Zukhruf, verse 53). He even regarded the absence of such ornaments as evidence of the lowliness of the station of Moses (peace be upon him) and declared: "أَمْ أَنَا خَيْرٌ مِّنْ هَٰذَا الَّذِي هُوَ مَهِينٌ" (Surah al-Zukhruf, verse 52). 2. In the age of the Prophet (peace be upon him and his family), the polytheists were astonished that the Quran had been revealed to a person of no worldly means, declaring: "لَوْلَا نُزِّلَ هَٰذَا الْقُرْآنُ عَلَىٰ رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ" — "Why was this Quran not sent down upon some great and wealthy personage of Mecca or Ta'if?" (Surah al-Zukhruf, verse 31). 3. The Children of Israel objected to their prophet Samuel regarding the selection of Saul for the command of the army, saying: "نَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ الْمَالِ" — "We are more deserving of command and sovereignty than he, for we are from a well-known and distinguished family; moreover, Saul possesses no wealth" (Surah al-Baqarah, verse 247). 4. The polytheist wealthy of the people of Noah objected to him: "Why have these lowly and base individuals surrounded you?" — and by lowliness they meant the absence of wealth and property: "قَالُوا أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الْأَرْذَلُونَ" — "Shall we believe in you when the most abject and base people have followed you?" (Surah al-Shu'ara', verse 111). 5. The wealthy of Mecca raised this same objection against the Prophet of Islam: "Why have the barefoot poor surrounded you? We are even troubled by the odor of their bodies; if you drive them away from yourself, then we shall come to you." The Quran in Surah al-Kahf attacks them with severity and threatens them in the most forceful of tones, commanding the Prophet (peace be upon him and his family) to keep the company of precisely such people — who, though empty-handed, have hearts full of love for God, who turn toward the threshold of God morning and evening and desire none other than Him — and instructs him: "O Prophet, remain with them and do not turn your eyes away from them": "وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ" (Surah al-Kahf, verse 28). For these very reasons, the first and most important reformatory step of the prophets was to demolish this very wall of false honor and false worth. Through their teachings they eliminated these erroneous standards and installed in their place the original divine criterion, and through an "intellectual revolution" they shifted the axis of personality from wealth and progeny, from riches and status, and from the renown of tribe and clan, to God-consciousness, faith, and righteous deeds. The example of this we have read in the verses under discussion, where — after drawing a line of negation through wealth and progeny as a means of proximity to the Divine Presence with the declaration "وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِندَنَا زُلْفَىٰ" — the true standard of worth is immediately set forth in the phrase "إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا." The noble verse "إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ," which has come in the form of an Islamic motto and slogan, sets forth this same intellectual and valuational revolution after negating the values associated with tribe and clan. According to this verse (Surah al-Hujurat, verse 13), nothing save that God-consciousness and faith which are accompanied by a sense of responsibility and purity of deed constitutes the standard of human personality and worth, or the means of proximity to God's presence — and whoever possesses a greater share of this foundational criterion is more proximate, more honored, and more esteemed. It is particularly worthy of attention that in the Arabian environment, prior to the advent of the life-giving teachings of Islam and the Quran, the product and outcome of that environment — on account of the dominion of the system of values centered on gold and power — consisted of destructive and unrestrained individuals such as Abu Sufyan, Abu Jahl, and Abu Lahab. But from that very same environment, after the revolution in the system of values, individuals such as Abu Dharr, Miqdad, and 'Ammar Yasir emerged. It is also worthy of attention that the Quran, in Surah al-Zukhruf, after mentioning the verses to which we have alluded above, declares: "Not only is material pomp and glory no evidence of personality, but were it not that doing so would give rise to certain corruptions, We would have provided for those who disbelieve in the All-Merciful such houses with roofs of silver, with staircases by which they ascend to the upper floors, and doors and couches upon which they recline for their rooms, and every kind of adornment; yet all of this is nothing but the provision of the life of this world, and the abode of the hereafter with your Lord is for the God-fearing": (وَلَوْلَا أَن يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَٰنِ لِبُيُوتِهِمْ سُقُفًا مِّن فِضَّةٍ وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ ۝ وَلِبُيُوتِهِمْ أَبْوَابًا وَسُرُرًا عَلَيْهَا يَتَّكِئُونَ ۝ وَزُخْرُفًا وَإِن كُلُّ ذَٰلِكَ لَمَّا مَتَاعُ الْحَيَاةِ الدُّنْيَا وَالْآخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ) (Surah al-Zukhruf, verses 33, 34, 35). All of this is so that false values may not usurp the place of the true and genuine values of the human being.

See ayat 42 for tafseer.

See ayat 42 for tafseer.

See ayat 42 for tafseer.

In these āyāt, the discourse turns again to those who considered their wealth and children as a means of attaining nearness to God, and in refutation of this notion it states: “قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَنْ يَشاءُ مِنْ عِبادِهِ وَيَقْدِرُ لَهُ”. That is, sustenance is expanded or restricted according to divine wisdom, and thus neither abundance nor scarcity is, in itself, an indication of proximity to God. It is then stated: “وَما أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ وَهُوَ خَيْرُ الرَّازِقِينَ”, indicating that whatever is expended in the path of God is replaced by Him, and He is the best of providers. Although this āyah reinforces the preceding theme, it introduces two additional aspects. First, the expression “عباد” indicates that the discussion includes believers, among whom sustenance may similarly fluctuate according to divine wisdom. Second, it may refer to different conditions within the life of a single individual, whose sustenance may at times be expanded and at other times restricted. The phrase “فَهُوَ يُخْلِفُهُ” conveys the notion that what is given in the path of God constitutes a profitable exchange, as God’s recompense is not limited to equivalence but may be manifold. This principle applies not only to the Hereafter but also to this world, where divine blessings replenish what has been given. The expression “وَهُوَ خَيْرُ الرَّازِقِينَ” further indicates that God alone possesses complete knowledge, power, independence, and generosity in providing sustenance, and that all other forms of provision ultimately derive from Him. The discourse then turns to the claim of the polytheists who believed that angels or other beings would intercede on their behalf, stating: “وَيَوْمَ يَحْشُرُهُمْ جَمِيعاً ثُمَّ يَقُولُ لِلْمَلائِكَةِ أَهؤُلاءِ إِيَّاكُمْ كانُوا يَعْبُدُون”. This question is not posed to acquire knowledge but to expose the reality before those who worshipped them. The angels respond: “قالُوا سُبْحانَكَ أَنْتَ وَلِيُّنا مِنْ دُونِهِمْ”, declaring their disassociation and affirming God as their sole Lord. They further state: “بَلْ كانُوا يَعْبُدُونَ الْجِنَّ أَكْثَرُهُمْ بِهِمْ مُؤْمِنُون”, indicating that in reality these people were following the influence of deviant forces rather than worshipping the angels themselves. This response demonstrates that those who were worshipped will disown such worship and that the true object of obedience was erroneous and misleading influence. Consequently, the hopes of the polytheists will be entirely nullified. Thus, it is concluded: “فَالْيَوْمَ لا يَمْلِكُ بَعْضُكُمْ لِبَعْضٍ نَفْعاً وَلا ضَرًّا”, indicating that on that Day no one will possess any power of benefit or harm for another. Finally, it is declared: “وَنَقُولُ لِلَّذِينَ ظَلَمُوا ذُوقُوا عَذابَ النَّارِ الَّتِي كُنْتُمْ بِها تُكَذِّبُون”. The designation of such individuals as “ظالمون” reflects that disbelief and polytheism constitute ظلم, as they involve injustice primarily toward oneself. In essence, on the Day of Judgment, they will witness both the consequences of their disbelief in resurrection and the outcomes of their polytheism, as collectively expressed in the phrase: “ذُوقُوا عَذابَ النَّارِ الَّتِي كُنْتُمْ بِها تُكَذِّبُون”.

The expression employed in the preceding āyah regarding charity (infāq), namely that “whatever you expend in the path of God, He will compensate for it,” is highly meaningful. First, the term “شيء” in its broad sense encompasses all forms of expenditure—whether material or spiritual, small or large—and applies to every needy person, regardless of their status. The essential point is that whatever resources a person possesses should be given in the path of God, irrespective of their nature or magnitude. Second, this formulation removes charity from the notion of loss and grants it the character of permanence, since God Himself guarantees its compensation through His material and spiritual blessings, which may be manifold—even reaching several times or many multiples, and at the very least tenfold. When an individual enters the field of giving with such conviction, both heart and hand become more open, and no sense of deficiency or fear of poverty remains. Instead, the individual expresses gratitude to God for granting the opportunity to engage in such a profitable exchange. This is the same concept expressed in Surah al‑Saff (10–11): “يا أَيُّهَا الَّذِينَ آمَنُوا هَلْ أَدُلُّكُمْ عَلى‏ تِجارَةٍ تُنْجِيكُمْ مِنْ عَذابٍ أَلِيمٍ- تُؤْمِنُونَ بِاللهِ وَرَسُولِهِ وَتُجاهِدُونَ فِي سَبِيلِ اللهِ بِأَمْوالِكُمْ وَأَنْفُسِكُمْ ذلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُون”. In a narration reported from the Prophet صلى الله عليه وآله وسلم, it is stated that a caller proclaims every night: that children be born for death, that construction is ultimately for ruin, that God grants compensation to those who give in charity, and loss to those who withhold; and that people ought to reflect upon the purpose for which they were created (ref: Majmaʿ al‑Bayan, under the āyāt under discussion). In another narration, it is reported: “من ايقن بالخلف سخت نفسه بالنفقة”, meaning that whoever has certainty in divine compensation becomes more generous in spending (ref: Nur al‑Thaqalayn, vol. 4, p. 340). Similar statements are transmitted from Imam al‑Baqir and Imam al‑Sadiq. The essential condition, however, is that charity must be from lawful (ḥalāl) resources, for God neither accepts nor blesses other forms of expenditure. In a narration from Imam al‑Sadiq, a person complained about not witnessing the results of two Qurʾānic promises: “ادْعُونِي أَسْتَجِبْ لَكُمْ” and “وَما أَنْفَقْتُمْ مِنْ شَيْءٍ فَهُوَ يُخْلِفُهُ”. The Imam responded that the fulfillment of these promises depends upon proper conditions. Regarding supplication, one must first praise God, acknowledge His blessings, express gratitude, send blessings upon the Prophet, confess sins, seek forgiveness, and repent; this constitutes the proper manner of supplication. Regarding charity, he explained: “لو ان احدكم اكتسب المال من حله، و انفقه فى حله، لم ينفق درهما الا اخلف عليه”, meaning that if one acquires wealth lawfully and spends it lawfully, not even a single dirham is expended without God replacing it (ref: Tafsir al‑Burhan, vol. 3, p. 353).

An exegete has presented a fine analysis here, saying: It is surprising that when a trader knows that some of his goods are about to perish, he is prepared to sell them on credit, even if the buyer is a poor man. He says: this is better than leaving the goods as they are to be destroyed, and if a trader does not take the step to sell his goods in such circumstances until they perish and are ruined, he is counted as "faulty." And if in these circumstances a wealthy buyer is available and the trader does not sell to him, he is called foolish. And if, along with all these matters, the buyer is financially strong, gives every kind of surety, and also issues a satisfactory deed, and yet the trader does not sell to him, then he is called insane. But the wonder is that we all do exactly this and no one considers it madness. Because all our wealth is exposed to destruction and will slip from our hands unnecessarily, even though spending in the way of Allah is a kind of loan to Allah and a very trustworthy guarantor, namely the Almighty Allah who says: وَما أَنْفَقْتُمْ مِنْ شَيْ‏ءٍ فَهُوَيُخْلِفُهُ "And whatever you spend, He will compensate it." And this is the case while He has pledged His wealth with us, because whatever is in the hands of a person is as a loan from Him (and one of the most definitive proofs from the revealed books on this subject He has referenced to us). Yet despite all these matters, many among us do not spend their wealth in the way of Allah and let it slip from their hands, for which we receive neither reward nor thanks. [Reference: Tafsir Fakhr al-Razi, Vol. 25, p. 263, under the verses under discussion]

To understand the breadth of the concept of infāq in Islam, the following tradition is sufficient for consideration. The Noble Prophet صلى الله عليه وآله وسلم said: “كل معروف صدقة، و ما انفق الرجل على نفسه و اهله كتب له صدقة، و ما وقى به الرجل عرضه فهو صدقة، و ما انفق الرجل من نفقة فعلى الله خلفها، الا ما كان من نفقة فى بنيان او معصية”. Every good act, in whatever form it may be, is regarded as charity and counts as expenditure in the path of God. This is not limited to financial giving. Whatever a person spends on himself and his family for their necessities is also recorded as charity. Similarly, whatever a person uses to preserve his dignity and honor is considered charity. And whatever a person spends in the path of God, God will compensate for it, except that which is spent in construction (such as building) or in the path of sin (ref: Tafsir Qurtubi, vol. 6, p. 89, under the verse under discussion). It is possible that the exception regarding building is due to the fact that its أصل remains in existence, and moreover, people often direct significant attention toward it.

See ayat 45 for tafseer.

See ayat 45 for tafseer.

In the previous verses, the condition and disposition of the polytheists and the unbelievers were discussed. In the verses under consideration, their condition and disposition in this world are described again, detailing their reaction to hearing the Quran, so as to make it clear that on the Day of Judgment their evil end will be due to their wrongful criticism and behavior in opposition to the divine signs in this world. First, it says: "When Our clear verses are recited to them, they say, 'This is nothing but a man who wants to turn you away from that which your fathers used to worship.'" (وَإِذا تُتْلى‏ عَلَيْهِمْ آياتُنا بَيِّناتٍ قالُوا ما هذا إِلَّا رَجُلٌ يُرِيدُ أَنْ يَصُدَّكُمْ عَمَّا كانَ يَعْبُدُ آباؤُكُمْ). Their first reaction to these "clear signs" was to express this, which they presented to stir up feelings of fanaticism within their people. Specifically, the expression "آباؤکم" (your forefathers) is used instead of "آبائنا" (our forefathers) mainly to show this fanatic nation that the heritage of your elders is in danger, thus urging you to stand firm and prevent this man from carrying out his mission. The phrase "ما هذا إِلَّا رَجُلٌ" is an insult and disrespect toward the Prophet in two respects: first with the word "هذا" (this), and second by using "رجل" (man) in an indefinite form, even though they all recognized the Prophet well due to his previous clear and distinguished accomplishments. It is also worth noting that the Quran qualifies the "آیات" (verses) as "بیّنات" (clear signs), meaning that the proofs of their truthfulness are present with them, and when the matter is evident, detailed explanation is unnecessary. Next, the Quran recounts their second argument used to invalidate the Prophet’s message: "And they say, 'This is nothing but a fabricated lie.'" (وَقالُوا ما هذا إِلَّا إِفْكٌ مُفْتَرىً). As we previously explained, "افك" (Afk), pronounced with a particular vowel pattern, refers to anything that has been altered from its original truth. For this reason, opposing winds are called "مئوتفکات" (Mu'tafikat). Subsequently, falsehood, accusation, and every kind of falsehood are termed "افك," although according to some opinions, "افك" is used for very large lies. Despite the sufficiency of "افك" alone in accusing the Prophet PBUH & His Pure Progeny of falsehood, they emphasized this accusation further with the word "مفتری" (fabricated), though they had no evidence for their claim. Finally, the third accusation they leveled against the Prophet was the allegation of "magic" (سحر), as stated at the end of the verse in question: "Those who disbelieved said of the truth when it came to them, 'This is nothing but clear magic.'" (وَقالَ الَّذِينَ كَفَرُوا لِلْحَقِّ لما جاءهُم إِنْ هذا إِلَّا سِحْرٌ مُبِينٌ). It is surprising that this misguided group expressed these three accusations with the strongest emphasis, independently limiting each to a separate occasion: once claiming it was only magic, another time only falsehood, and finally saying he only wants to turn you away from the gods of your forefathers. Surely, these three false accusations are not mutually contradictory, although they did not deny their opposing statements. Therefore, there is no reason, as some commentators suggest, to attribute each of these accusations to a separate group of disbelievers. It is notable that the Quran used the word "قالوا" (they said) in the first and second stages, but in the third stage it used the phrase "قالَ الَّذِينَ كَفَرُوا" (those who disbelieved said), indicating that these misfortunes arise from disbelief, rejection of the truth, and enmity toward reality. Otherwise, how is it possible that a person without any proof would attribute all these accusations consecutively to a man whose truthfulness is evident through his speech, actions, and prior achievements? It appears that with these three accusations, the Prophet PBUH & His Pure Progeny’s opponents carried out a deliberate plan to resist him. On one hand, they observed that this was a new religion and system that contained attraction and appeal. On the other hand, threats of divine punishment in this world and the hereafter unnecessarily terrified a portion of the people. Thirdly, the Prophet’s miracles, although ineffective against some, still impacted the hearts of the general public. To neutralize these three issues, they devised tactics, invoking the issue of preserving the heritage of their forefathers and ancestors in opposition to this new religion and system, even though their predecessors, according to the Quranic statement (لا يَعْقِلُونَ شَيْئاً وَلا يَهْتَدُونَ), "understood nothing and were not guided" (Al-Baqarah 2:170). There is no sin in restraining people from such futile rituals which are the heritage of foolish ignoramuses. And in the confrontation with the Prophet PBUH & His Pure Progeny’s threats of divine punishment…They fabricated the issue of lying and falsehood so that they could silence the common people. And in opposition to the miracles, they falsely accused them of being "magic" (sorcery), so that through this allegation they could justify preventing people from submitting to it. But as we know, and the history of Islam bears witness to this, none of these satanic whispers proved effective, and ultimately people joined the army of this trustworthy Prophet and the pure religion. The Quran, in the following verse, refutes all their claims, though without elaboration, their refutation is clear; it responds to all their futile and absurd claims with a single sentence, saying: "We have not given them any scripture which they can study, nor did We send any warner before you" (وَما آتَيْناهُمْ مِنْ كُتُبٍ يَدْرُسُونَها وَما أَرْسَلْنا إِلَيْهِمْ قَبْلَكَ مِنْ نَذِيرٍ). This indicates that such claims can only be made by a person to whom a previous prophet had already come and brought a heavenly book, and who, finding the substance of the new call opposing that, stands opposed to its denial. Sometimes he says that the religion of your elders should not be lost from your hands, sometimes he says that this new call is false, and sometimes he calls its bringer a magician and sorcerer. But a person who relies on his own reasoning and, without any divine revelation, fabricates nonsense from his heart, has no right to make such a judgment. From this verse, one may also infer that man cannot navigate the ups and downs of life solely by the power of his intellect but should seek assistance from the power of revelation and take steps aided by the guidance of the Messenger; otherwise, it is darkness upon darkness, in which one must fear the danger of going astray. In the last verse under discussion, this rebellious group is threatened explicitly and effectively as follows: "Those who came before them also denied the signs of Allah" (وَكَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ). "Yet these people have not attained even a tenth part of the power and strength We had given those previous nations" (وَما بَلَغُوا مِعْشارَ ما آتَيْناهُمْ). But see! What was their end? Indeed, "They denied Our messengers, so see how My punishment was" (فَكَذَّبُوا رُسُلِي فَكَيْفَ كانَ نَكِيرِ). Their ruined cities, destroyed by the blows of the humiliating divine punishment, lie close to you on your way to ash-Sham (Syria); take lessons from them and listen to the necessary and imperative advice conveyed by their ruins and judge your own end by that, for neither is the divine method subject to change nor are you superior to them. "Mi'shār" comes from the root 'ʿashr' and carries the meaning of (a tenth part). Some have taken it to mean "ʿashr ʿushr," i.e., an eleventh part, but most dictionaries and tafseer works mention the former meaning. However, such figures do not carry exact quantitative meaning but rather signify approximation, as opposed to numbers like seven, seventy, and a thousand which are multiplicative. Thus, the meaning of the verse is that We have utterly destroyed such rebellious people even though they do not possess even a small fraction of the power that We had granted the former nations. This meaning is found in numerous other verses of the Quran, including Surah al-An'am, verse 6, which states: "Have they not seen how many generations We destroyed before them which We established upon the earth more firmly than you? We sent rain down upon them in abundance and made rivers flow beneath them, then We destroyed them for their sins and brought forth after them another generation" (أَلَمْ يَرَوْا كَمْ أَهْلَكْنا مِنْ قَبْلِهِمْ مِنْ قَرْنٍ مَكَّنَّاهُمْ فِي الْأَرْضِ ما لَمْ نُمَكِّنْ لَكُمْ وَأَرْسَلْنَا السَّماءَ عَلَيْهِمْ مِدْرارًا وَجَعَلْنَا الْأَنْهارَ تَجْرِي مِنْ تَحْتِهِمْ فَأَهْلَكْنَاهُمْ بِذُنُوبِهِمْ وَأَنْشَأْنَا مِنْ بَعْدِهِمْ قَرْنًا آخَرِين). Similar examples are also found in Surah al-Mu’min, verse 21, and Surah Ar-Rum, verse 9. The word "Nakīr" comes from the root of denial and means denial itself, and God's denial refers to punishment and torment. [Explanatory note: Some commentators have also expressed another view, that the phrase (وَما بَلَغُوا مِعْشارَ ما آتَيْناهُمْ) means that for the purpose of complete proof, We did not even give previous nations a tenth part of the signs given to the polytheists of Quraysh, so when We punished those former peoples so severely, then what about the condition of the polytheists of Quraysh to whom these…]Multiplying the completion of proof by ten is clear. However, the first interpretation seems more appropriate. According to the first interpretation, among the four pronouns in the verse, the first and second refer to the disbelievers of Quraysh, and the third and fourth refer to the previous polytheists. But according to the second interpretation, the first refers to the polytheists of Quraysh, the second to the previous disbelievers, the third to the polytheists of Quraysh, and the fourth to the previous disbelievers. (Consider carefully).

In this section of the āyāt, the Prophet صلى الله عليه وآله وسلم is once again commanded to invite such people toward truth through a variety of arguments and to restrain them from misguidance. In continuation of the earlier discussions, the Qurʾān addresses the Prophet five times with the expression “قل”. In the first āyah, it points, in a concise yet profoundly meaningful manner, to the essential foundation of all social, moral, political, economic, and cultural transformation, stating: “قُلْ إِنَّما أَعِظُكُمْ بِواحِدَةٍ أَنْ تَقُومُوا لِلَّهِ مَثْنى‏ وَفُرادى‏ ثُمَّ تَتَفَكَّرُوا”. Each expression within this āyah carries a significant implication. The phrase “أَعِظُكُمْ” indicates that the purpose of this discourse is genuine concern for their well-being. The term “واحِدَةٍ,” particularly when combined with the emphasis of “إِنَّما,” suggests that the foundation of all reform lies in activating thought and reflection. As long as the intellectual awareness of a community remains dormant, it remains vulnerable; however, once its intellectual faculties are awakened, such vulnerabilities diminish. The term “تَقُومُوا” does not merely denote physical standing but rather readiness and preparedness for action. The addition of “لِلَّهِ” emphasizes that such readiness must be grounded in sincerity for God, as actions motivated by this orientation acquire value and meaning. The expressions “مَثْنى‏ وَفُرادى‏” indicate that reflection should take place either individually or in small groups, away from the noise and crowd dynamics that often hinder deep and objective thinking. The command “ثُمَّ تَتَفَكَّرُوا” is presented without specification, implying a general application to all matters of life, whether material or spiritual. However, among the most important subjects of reflection are fundamental existential questions concerning origin, purpose, and destiny. One significant aspect of such reflection is to recognize that “ما بِصاحِبِكُمْ مِنْ جِنَّةٍ,” meaning that the Prophet is free from the accusation of madness. The use of “صاحِبِكُمْ” reminds the audience that he is well known to them, having lived among them with integrity and trustworthiness, thereby invalidating any accusations made against him. The expression “إِنْ هُوَ إِلَّا نَذِيرٌ لَكُمْ” emphasizes the Prophet’s role as a warner, highlighting accountability before God and the seriousness of the coming judgment. The phrase “بَيْنَ يَدَيْ عَذابٍ شَدِيدٍ” indicates the nearness of this accountability, as if it stands directly before them. This methodology of argumentation emphasizes reflection, sincerity, and measured engagement with opponents. It avoids direct confrontation or self-assertion and instead encourages independent realization of truth. The statement “وَإِنَّا أَوْ إِيَّاكُمْ لَعَلى هُدىً أَوْ فِي ضَلالٍ مُبِينٍ” exemplifies this approach, as it presents the issue without imposing judgment, thereby inviting the listener to evaluate the matter objectively. Similarly, the expression “قُلْ يَجْمَعُ بَيْنَنا رَبُّنا ثُمَّ يَفْتَحُ بَيْنَنا بِالْحَقِّ” directs attention to the ultimate resolution of all اختلافات in the divine court, where truth will be distinguished from falsehood. Finally, the description “وَهُوَ الْفَتَّاحُ الْعَلِيمُ” affirms both the power and knowledge of God in bringing about this decisive judgment. The term “الْفَتَّاحُ” implies the removal of all ambiguity and the separation of opposing positions, while “الْعَلِيمُ” reflects complete awareness of all realities. Thus, these āyāt collectively present a comprehensive methodology for intellectual and spiritual reform, grounded in reflection, sincerity, and reliance upon ultimate divine justice.

Materialist and Communist schools of thought, which have consistently perceived a threat from authentic religions, have long insisted that the call of religion amounts to rendering the intellect of the masses ineffective. Their notorious assertion that “religion is the opium of the people” is well known. Similarly, imperial powers of the East and West, due to their fear of the awakening of believers and the influence of religious thought—particularly in inspiring willingness for sacrifice in the path of God—have sought to promote, through their psychologists and scholars, the idea that religion is essentially a product of human ignorance and lack of awareness. Although this is an extensive subject that has been addressed with decisive responses elsewhere, numerous āyāt—such as those under discussion—clearly demonstrate that religion invites reflection, contemplation, and intellectual awakening, thereby exposing the falsity of such claims. It is inconceivable that a system such as Islam, which repeatedly calls upon humanity to awaken its dormant intellect, could be described as a source of intellectual stagnation or as a product of ignorance. On the contrary, its message is a call to arise, to reflect, and to engage in thoughtful inquiry within an environment free from noise, prejudice, agitation, and emotional bias. It invites individuals to stand for God and to contemplate deeply. The Qurʾān presents this as its essential admonition and guidance. To characterize such a system as a means of intellectual dulling or intoxication is therefore not only unfounded but also untenable. Moreover, this invitation is not limited to individual reflection alone; it also encourages thoughtful consultation and cooperative inquiry, where individuals together consider the message of the prophets, examine their arguments, and assess whether they correspond with reason. In contemporary contexts, the transformative events brought about by the awakening of revolutionary Muslim societies demonstrate that dominant powers clearly perceive religious belief as a significant challenge to their influence. These developments reveal the underlying motives behind such accusations against religion. It is noteworthy that many modern philosophical analyses take for granted, without examination, that there exists no reality beyond the material world, and they proceed to debate the causes of religion—whether economic factors, fear, ignorance, or other influences—without first reconsidering the validity of this assumption. In this respect, they resemble the polytheists of the age of ignorance, although the former persist in their position despite access to knowledge, which renders their error more profound. The Qurʾān, in contrast, repeatedly invites reflection and reasoning. It states at various points: “إِنَّ فِي ذلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ”, “لَعَلَّهُمْ يَتَفَكَّرُونَ”, and “كَذلِكَ يُبَيِّنُ اللهُ لَكُمُ الآيات لَعَلَّكُمْ تَتَفَكَّرُونَ”. It also frequently calls for understanding (fiqh), the use of intellect, and reflection, while criticizing those who fail to employ their faculties of thought. Indeed, the Qurʾān identifies lack of reflection and reasoning as a characteristic of those destined for punishment, stating: “وَقالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ ما كُنَّا فِي أَصْحابِ السَّعِيرِ”, indicating that had they listened or reasoned, they would not have been among the inhabitants of the Fire. Similarly, it declares: “وَلَقَدْ ذَرَأْنا لِجَهَنَّمَ كَثِيراً مِنَ الْجِنِّ وَالْإِنْسِ...”, describing those who possess faculties of perception yet fail to use them as being even more misguided than animals. Thus, the Qurʾānic perspective firmly establishes that intellectual activity, reflection, and conscious awareness are central to human development and spiritual progress, directly contradicting the assertions that religion suppresses or negates human reasoning.

In Islamic traditions, following the Quran, the issue of reflection and contemplation is considered foremost in importance and is expressed with very eloquent and attractive phrases. Some examples of these are presented here: A. Contemplation is the greatest form of worship. In a narration from Imam Ali ibn Musa al-Ridha (peace be upon him), it is said: "ليس العبادة كثرة الصلاة و الصوم انما العبادة التفكر فى امر الله عز و جل" (Worship is not in the abundance of prayer and fasting; indeed, worship is in reflecting upon the matters of Allah, the Exalted, and the affairs of creation.) [Reference: Usul al-Kafi, Vol. 2, Book "Al-Kufr wal-Iman," Chapter "At-Tafakkur," p. 45]. In another narration, it is related: "كان اكثر عبادة ابى ذر التفكر" "Most of Abu Dharr’s worship was contemplation and deep thought." [Reference: Safinat al-Bihar, Vol. 2, p. 383, entry "Fikr"]. B. One hour of reflection is better than one night of worship. A narration from Imam al-Sadiq (peace be upon him) mentions that a person asked him about the hadith reported from the Prophet (peace and blessings be upon him and his family): "تفكر ساعة خير من قیام لیلة" "One hour of contemplation is better than standing in worship for an entire night." What is the meaning of this, and how should reflection be undertaken? The Imam (peace be upon him) replied: "يمر بالخربة او بالدار فيقول اين ساكنوك اين بانوك مالك لا تتكلمين" "When you pass by a deserted place or a house that is empty of its inhabitants, you say: Where have those who dwelled here gone? What has become of those who built you? Why do you not speak?" [Reference: the aforementioned source]. C. Reflection is the source of action. Amir al-Mu'minin Ali (peace be upon him) says: "ان التفكر يدعوا الى البر و العمل به" "Contemplation invites to righteousness and acting upon it." [Reference: Safinat al-Bihar, Vol. 2, p. 383, entry "Fikr"].

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

The expression used in the preceding āyah concerning infāq, namely that “whatever you expend in the path of God, He will compensate for it,” is profoundly meaningful. In the present āyah as well, the argument returns to such individuals who regarded their wealth and children as proof of their nearness to God. It states: “قُلْ ما سَأَلْتُكُمْ مِنْ أَجْرٍ فَهُوَ لَكُمْ”، meaning that whatever reward or compensation has been asked from you is in fact for your own benefit, while “إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ” makes clear that the Prophet’s reward lies solely with God. This indicates that a rational individual acts with purpose, and since no material motive is evident in this mission, its source must be divine and spiritual. In other words, the call to reflection invites individuals to examine their own conscience and consider what worldly benefit the Prophet derives from warning them of divine punishment. If their excuse for rejection is the perceived burden of payment, then it should be noted that no such demand has been made. The phrase “فَهُوَ لَكُمْ” has been interpreted in two ways: first, as a complete negation of any demand for reward, the subsequent phrase “إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ” serving as confirmation; and second, that even where love for near relatives is mentioned—“إِلَّا الْمَوَدَّةَ فِي الْقُرْبىٰ”—its benefit ultimately returns to the believers themselves, as it ensures the استمرار of guidance through the principle of wilayah. The āyah concludes: “وَهُوَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ”، affirming that God is fully aware of all intentions and actions, and is the most reliable witness to truth. In continuation, the next āyah states: “قُلْ إِنَّ رَبِّي يَقْذِفُ بِالْحَقِّ عَلَّامُ الْغُيُوبِ”، indicating that revelation is cast into receptive hearts by the One who knows all hidden realities. The term “يَقْذِفُ” suggests a decisive and penetrating transmission, implying that divine truth is placed in hearts prepared to receive it, as also reflected in the statement: “العلم نور يقذفه الله فى قلب من يشاء”. Another interpretation holds that truth is cast against falsehood, overpowering and nullifying it, as expressed elsewhere: “بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْباطِلِ فَيَدْمَغُهُ”. It may also indicate the universal spread of truth across all regions. In all these interpretations, the central idea remains consistent: truth possesses inherent قوة that ultimately prevails over falsehood. Accordingly, it is stated: “قُلْ جاءَ الْحَقُّ وَما يُبْدِئُ الْباطِلُ وَما يُعِيدُ”، emphasizing that falsehood has no lasting capacity to initiate or sustain anything. Its effects are transient, whereas truth endures. This contrasts with the statement: “وَقُلْ جاءَ الْحَقُّ وَزَهَقَ الْباطِلُ إِنَّ الْباطِلَ كانَ زَهُوقاً”، which similarly affirms the inevitable disappearance of falsehood. In essence, the āyah establishes the comprehensive dominance of truth in all its forms—whether embodied in revelation, divine guidance, or spiritual principles—while falsehood, in all its manifestations such as disbelief, misguidance, and distortion, lacks permanence and ultimately vanishes.

A question arises here: the preceding āyah states that with the manifestation of truth, falsehood loses its force and ceases entirely from producing anything new. However, it is evident that falsehood still remains active and continues to dominate many regions. In response, it is necessary to consider the following point. Firstly, with the ظهور of truth, falsehood—whether in the form of shirk, disbelief, hypocrisy, or their sources—loses its intrinsic vitality. Even if it continues to exist, it does so only through coercion, oppression, and imposed authority. Its true nature becomes exposed, and its repugnant reality becomes manifest to truth-seekers. Thus, the disappearance of falsehood refers to the unveiling of its weakness and the loss of its genuine influence. Secondly, the establishment of the sovereignty of truth and the elimination of the dominance of falsehood across the world require not only the potentials and capacities granted by God to human beings, but also the realization of appropriate conditions—foremost among them the proper utilization of these capacities. In other words, the triumph of truth over falsehood is grounded not only in doctrinal, logical, and teleological dimensions but also in implementation, which depends upon two principles: the effectiveness of the agent (faʿiliyyat al‑fāʿil) and the receptivity of the subject (qābiliyyat al‑qābil). If success is not achieved at the level of execution due to the absence of appropriate receptivity, this does not constitute evidence against the truth itself. This situation may be compared to the divine statement: “ادْعُونِي أَسْتَجِبْ لَكُمْ”. Although the acceptance of supplication is promised, it is not without conditions. Its fulfillment becomes certain only when these conditions are satisfied; otherwise, such expectation is unfounded. Similarly, one may bring a skilled physician to a patient and provide the appropriate medicine, yet recovery depends upon the patient’s adherence to instructions and observance of necessary precautions. Following this, in order to clarify that the message conveyed originates entirely from God and that guidance is derived solely from divine revelation, it is stated: “قُلْ إِنْ ضَلَلْتُ فَإِنَّما أَضِلُّ عَلَى نَفْسِي وَإِنِ اهْتَدَيْتُ فَبِما يُوحِي إِلَيَّ رَبِّي”. That is, if I were to go astray, it would be due to myself; but if I am guided, it is through the revelation of my Lord. This indicates that, left to himself, even a human being may become misguided, for discerning the path of truth amidst the multitude of falsehoods is not possible without divine assistance. The light of guidance is the light of revelation, free from error. Although reason is a powerful instrument, it is not infallible and cannot penetrate all layers of complexity. Therefore, attachment to divine revelation is essential for attaining certainty and emerging from the darkness of confusion into the domain of illumination. The conclusion of the āyah affirms: “إِنَّهُ سَمِيعٌ قَرِيبٌ”. This emphasizes that God is both hearing and near. No word, intention, or aspiration remains hidden from Him, and His nearness ensures that all actions and states are fully encompassed within His awareness.

See ayat 54 for tafseer.

See ayat 54 for tafseer.

See ayat 54 for tafseer.

In the concluding āyāt under discussion, which complete Surah Saba, the discourse once again turns—following the earlier descriptions of obstinate polytheists—to the Prophet صلى الله عليه وآله وسلم, portraying vividly the condition of this group when they are seized by divine punishment. It describes that at the moment they are overtaken, they will seek to believe, yet such belief will be of no benefit. It states: “وَلَوْ تَرى‏ إِذْ فَزِعُوا فَلا فَوْتَ وَأُخِذُوا مِنْ مَكانٍ قَرِيبٍ”, meaning that if one were to witness their state at the moment of terror, when escape is impossible and they are seized from a place very near, one would be struck by their helplessness. Exegetes have differed as to whether this scene pertains to worldly punishment or to the Hereafter. However, the later expressions within this passage suggest that it relates to the moment of death or to a sudden, annihilating punishment in this world, since it mentions separation between them and what they cherished—an expression more consistent with worldly departure than with the Day of Resurrection, where all are gathered together. The phrase “وَأُخِذُوا مِنْ مَكانٍ قَرِيبٍ” indicates that these wrongdoers will be seized from a point very close to them, demonstrating the immediacy of divine power. Historical examples reflect this reality: Pharaoh’s destruction in the Nile, Qarun’s swallowing by the earth amid his own wealth, and the destruction of the people of Saba through what sustained them. Thus, the divine grasp is neither distant nor avoidable, but rather emerges from the very conditions within which they take pride. Similarly, oppressive rulers have often met their end through those closest to them or within their own domains. Reports that apply this āyah to specific future events are regarded as illustrative instances rather than restrictive interpretations. The subsequent āyah states: “وَقالُوا آمَنَّا بِهِ”, indicating that at that moment they will declare their belief. However, their attempt is futile: “وَأَنَّى لَهُمُ التَّناوُشُ مِنْ مَكانٍ بَعِيدٍ”. They cannot reach or grasp faith from such a distant position, since the opportunity for genuine belief has already passed. Faith at this stage is imposed by fear and necessity and lacks value. It is further clarified: “وَقَدْ كَفَرُوا بِهِ مِنْ قَبْلُ”, meaning that prior to this they had consciously rejected truth while possessing full freedom of will. Moreover, they had engaged in baseless conjecture regarding matters beyond perception: “وَيَقْذِفُونَ بِالْغَيْبِ مِنْ مَكانٍ بَعِيدٍ”. This expression conveys that they passed judgments about unseen realities without knowledge, analogous to casting something from a distant position without precision. Their accusations—labeling the Prophet as a magician, madman, or fabricator, and denying revelation and the Hereafter—were all instances of such unfounded speculation. The āyah continues: “وَحِيلَ بَيْنَهُمْ وَبَيْنَ ما يَشْتَهُونَ”, indicating that a barrier will be placed between them and all that they desired. This primarily refers to the separation from worldly attachments—wealth, status, and ambitions—which they had clung to with great intensity. At the moment of departure, they are compelled to relinquish everything, entering a state of loss and regret. While some have interpreted this as referring to the inability to attain faith, the former meaning accords more consistently with the context. This experience resembles that of previous communities: “كَما فُعِلَ بِأَشْياعِهِمْ مِنْ قَبْلُ”, indicating that similar consequences befell earlier groups who followed the same path. The concluding statement explains the underlying cause: “إِنَّهُمْ كانُوا فِي شَكٍّ مُرِيبٍ”, meaning that they lived in a state of persistent doubt and uncertainty, which ultimately led to their downfall. The overall portrayal illustrates that when truth is consistently rejected and replaced with doubt and conjecture, the consequence is inevitable: at the moment when realization dawns, repentance is no longer possible, and separation from all that was once cherished becomes complete.